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DUKE UNIVERSITY LIBRARY 


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SERMONS 
1s 
ON VARIOUS SUBJECTS, 


CHIEFLY MORAL. 


JAMES BOWERS, 
) OF FRAMINGHAM, (MAss.) 


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CONTENTS. 


Denying all ungodliness and worldly lusts, we should live sober- 
ly, righteously and godly in this present world ; looking for that 
blessed hope and the glorious appearing of the great God and our 
Saviour Jesus Christ. 

SERMON II.—Maruew 7. 12. 
All things whatsoever ye would that men should do unto you, 
do ye even so unto them ; for this is the law and the prophets. 
SERMON TIf-—Psatm 33. 15. 
He fashioneth their hearts alike. 
SERMON IV.—Noumprrrs 23. 10. 
Let me die the death of the righteous, and let my last end be like 


ea SERMON V.—Psatx 9. 20. 
Put them in fear, O Lord, that the heathen may know, them- 
selyes to be but men, 
SERMON VI.—Maruew 5. 4. 
Biessed are they that mourn, for they shall be comforted. 


SERMON VIT.—Purtrirrans 4. 8. 


Finally brethren, whatsoever things are true, whatsoever things 
are honest, whatsoever things are just, whatsoever things are pure, 
whatsoever things are lovely, whatsoever things are of good re- 
port; if there be any virtue, and if there be any praise, think on 
these things. 

SERMON VIII.—Eccrzstastzs 12. 1—8. 

Remember now thy Creator in the days of thy youth, while the 
evil days come not, nor the years draw nigh, when thou shalt say, 


' Thave no pleasure in them: while the sun, or the light, or the 
moon, or the stars, be not darkened, nor the clouds return after 


P227185 


bet hes fed i OF 


iv CONTENTS. 


the rain. In the day when the keepers of the house shall tremble, 
and the strong men shall bow themselves, and the grinders shall 
cease because they are few, and those that look out at the windows 

be darkened, and the doors shall be shut in the streets ; when the 

sound of the grinding is low; and he shall rise up at the voice 

of the bird, and all thejdaughters of music shall be brought low: 

also when they sball be afraid of that which is high, and fear 
shall be in the way; and the almond tree shall flourish, and the 

grasshopper shall be a burden ; and desire shall fail, because man 

goeth to his long home, and the mourners go about the streets. 

Or ever the silver cord is loosed, or the golden bowl be broken, or 

the pitcher be broken at the fountain, or the wheel be broken at 

the cistern: Then shall the dust return to the earth as it was, 

and the spirit shall return unte God, who gave it. 


SERMON IX.—Romays 12. 8. 
He that giveth, let him do it with simplicity. 


SERMON X.—Maruew 5. 12. 


Rejoice and be exceeding glad, for great is your reward in 
heaven. % 
SERMON XI.—MartuHeEw 5. 38—42, 


Ye have heard that it hath been said, an eye jfor an eye and a 
tooth for a tooth. Rut I say unto you, that-ye resist not evil; but 
whosoever shall smite thee on the right cheek, turn to him the 
other also. And, if any man will sue thee at the law and take 
away thy coat, let him have thy cloak also. And whosoever shall 
compel thee to goamile, go with him twain. Give to him that 
asketh thee, and from him that would borrow of thee, turn not 
thou away. " , 

SERMON XII.—2 Kines 20. 1. 

Thou shalt die and not live. a 

SERMON XIII.—1 Trmoray 4. 8: 
Having promise of the life that now is. 
SERMON XIV.—Proverss 5. 17. 

Her ways are ways of pleasantness, and all her paths are peace. — 
ty SERMON XV.—Joun 17. 16. 
~ They are not of the world, even as 1am not of the world. 

SERMON XVI.—Aots 24. 25. 


And as he reasoned of righteousness, temperance and judgment 
to come, Felix trembled. 


' oe 


CONTENTS. v 


_ SERMON XViI.—Puizirprans 3. 20. 
For our conversation is in heaven. 
Y oe SERMON XVIII.—1 Kines 19. 11, 12. 


* And behold the Lord. passed> by, and a great and strong wind 
rent the mountains, and break in pieces the rocks before the Lord ; 
but the Lord was not in the wind: and after the wind, an earth- 
quake; but the Lord was not in the earthquake: and after the 
earthquake, a fire; but the Lord was not in the fire: and after the 
fire, a still, small voice. 

SERMON XIX.—Jamezs 1. 22. . 


Be ye doers of the word and not hearers only, deceiving your 


own selves. 
SERMON XK.—Joun 4. 23. 
The Father seeketh such to worship him. 
SERMON XXI.—2 Timoray 1. 10. 

Who hath abolished death and brought life and immortality to 

light, through the gospel. 
SERMON XXII.—1 Tuessatonrans 5. 17, 

Pray without ceasing. © 
Y SERMON XXIII.—Psaxm 42. 5. 

Why art thou cast down, O my soul? and why art thou disqui- 
eted within me ? 

SERMON XXIV.—Jupcrs 12. 6. 

Then said they unto him, Say now Shibboleth; and he said 

Sibboleth ; for he could not frame to pronounce it right. 


SERMON XXV.—Romans 3. 1, 2. 


_ What advantage then hath the Jew, or what profit is there of 
circumcision ? Much every way; chiefly, because that unte them 
were committed the oracles of God. 


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SERMONS. 


SERMON I.—Tirus 2. 12, 1S. 


* Denying all ungodliness and worldly lusts, we should live so- 
berly, righteously and godly in this present world, looking for 
that blessed hope and the glorious appearing of the great God 
and our Saviour Jesus Christ.” 


IT is the proper scope of public, evangelical instruc- 
tion, to testify and publish that grace of God, which 
teacheth us denying ungodliness and worldly lusts; to 
live soberly, righteously and godly. In these familiar, 
perspicuous terms, the text exhibits acompend of the 
moral system of the gospel. ‘The passage presents, at 
the same time, a profitable and fruitful subject of relig- 
ious and moral discussion, in a just distinction of the 
personal, the social and the devotional obligations. The 
personal duties designated by sobriety, comprize our 
attention to our moral state individually considered : 
that we cultivate our intellectual and moral powers; 
that we seek to improve and refine our moral taste; that 
we cherish and confirm in ourselves the love of truth 
and goodness, of benevolence. and piety ; that we pre- 
serve a due temperance and moderation in all our ani- 
mal pleasures, exercising a sober and steady discipline 
over our passions; and that we become exemplars of 
industry, economy, humility, acquiescence, and pru- 
dence. 


8 SERMON I. 


The social obligations require us to be actively ben- 
evolent, charitable and compassionate towards our fel- 


low men; to be instant and constant in deeds of benefi- ! 


cence and labors of love ; to be just, equitable, candid, 
inoffensive, and peaceable ; forbearing all infringement 
of the rights, injury to the person, or violation of the 
fame or property of our neighbors. 

Again, the devotional obligations comprehend those 


duties or devoirs, which arise out of our immediate re- 


lation to God: that we worship, that we supplicate, 
that we love and honor Him; that we confide in Him, 
confess ourselves before Him, thank Him for His’ ben- 


efits, adore Him for His excellence, and praise Him for 


His mighty works. 
’ Of that excellent system of divine, social and person- 
al virtue promulgated by christianity, these are the dis- 


tinctive outlines. Not however but there is a general _ 


connection, dependence and subserviency among all the 


virtues, in regard to their object, their joc irene and 


their influence. cpl 
To the excellency of this system, as a model and rule 
for the direction of life, the enemies of our religion 


have, in every age, borne honorable testimony. They sil 


pay homage to the benign and felicitating spirit, which 
pervades and inspires it, while they deny the celestial 
origin, whence it proceeded and reject the attestations 


on which its authority is rested. The gospel moral, in 


a 
‘me 


its purity and simplicity, its perspicuity, consistency |. 


and sublimity, confessedly surpasses the combined ef- 
forts of the most renowned heathen legislators, sages 


SERMON I. v 


and moralists. But its highest superiority consists in 
the greatness and sublimity of the motives by which it 
engages atteution and interests the affections. 

The systems of the ancients, while corrupt oftentimes 
in the precepts they enjoined, were always defective in 
the motives which urged and enforced those precepts. 
And even the old testament revelations were, (so to 
speak) comparatively defective, as will be obvious by a 
reference to the writings of Moses and the prophets. 
The promises were “length of days, riches and honor.” 
Long life and temporal prosperity are proposed as the 
principal inducements to obedience. And very ob- 
scure are the intimations of a happy existence after 
death, as a common reward of humble, unprivileged, 
persevering virtue and piety. It is in this precise arti- 
cle, that the religion of the gospel displays an unparal- 
leled trait of excellence. By the awful realities of an 
invisible, everlasting state, the hopes and fears are most 
forcibly and irresistibly affected, in all its faithful, sin- 
cere, undoubting votaries. ‘To the habits of sobriety, 
righteousness and godliness, to the practice of whatso- 
ever things are pure, benevolent, just, virtuous, and 
devout, the gospel believer is incited, by that blessed 
hope and the glorious appearing .of the great God and 
our Saviour Jesus Christ, who gave himself for us, 
that he might redeem us from all iniquity and purify 
to himself a peculiar people, zealous of good works. 

The blessedness of the hope, to which such mighty 
influence is ascribed, may be pointed out under two 

2 


10 SERMON I. 


distinct articles: the certain fruition of its object ; and 
the unspeakable excellence of that fruition. MS 
It is a blessed hope, as the fruition of its object is 
certain. ‘To establish the certainty of a life after death, 
and by instruction, precept, example and scriptural aid, 
to conduct us to a glorious and happy one, were the 
high and holy ends and purposes for which the Son of 
God descended to our world. bes 
Man, impotent and dependent, stood in need of spir- 
jtual strength; corrupted and cuilty, he wanted com- 
miseration and mercy; ignorant and, benighted, he 
needed divine illumination and guidance. _ The divine 
benevolence interposes, and Jesus Christ is the way, 
the truth, and the life. Before the divine irradiation of 
the Gospel, the human mind was “‘ beclouded with fear- 
ful apprebensions of falling into nought.” Notwith- 
standing the many arguments which reason suggests in 
favor of a life to come, a revelation was unquestionably 
necessary to give due practical weight and influence 
to the doctrine. All that philosophy could suggest, 
all that the deepest research could disclose, all that the 
voice of nature within and without us could seem to 
declare and sanction, fell infinitely short of constituting 
a ground of expectance and hope, stable and efficient, in 
governing the conversation and conduct. The wisest 
were the victims of doubting hesitation. , Humble, ob- 
scure virtue was left destitute of hope, even when state 
policy consigned heroes and public benefactors to, the 
region of the blessed. The popular passions, the cor- 
ruptions of the vulgar knew no effective, restraint, from 


SERMON I. LL. 


aq salutary and just awe of infinite power incensed. 
And that divine benevolence, which will remunerate an 
erring, devious virtue with glory, honor and immor- 
tality hereafter, was not discovered, through that 
chaos of evil and good, of confusion and order, which 
this lapsed world exhibited. Hence it became expedi- 
ent, by the doctrine of that future economy which reve- 
lation discloses, to confirm the conjectures, brighten the 
prospects and clevate the hopes of benighted, miserable 
men. Hence it pleased God, by the revelation of the gos- 
pel, to bring life and immortality to light; to reveal the 
certainty of a future happy existence, and to point out 

the means by which it may be attained; to confirm 
the feeble hopes, sanction the doubtful suggestions and 
fortify the wavering strength of erring, fallible nature, 
and enable good men, with full confidence, to look for- 
‘ward beyond the present scene, to an inheritance reserv- 
ed in heaven for the faithful children of God, incor- 
ruptible, undefiled and that fadeth not away. 

As a life beyond death is revealed to men, as the 
proofs that this divine inheritance is provided, are sufh- 
cient for rational conviction ; so the means, by which we 
‘may severally have an interest in it, are clearly disclo- 
sed; are placed within our knowledge and accommo- 
dated to our powers. By Him, who for us men and 
for our salvation was made incarnate and suffered on 
the cross, who was delivered for our offences and raised 
again for our justification, by Him, the offers of life and 
salvation are made freely to all. An important connec- 
tion is disclosed between our present conduct and ouir 


12 SERMON 1. 


future destiny. If we sow to-the flesh, we are assured | 


that of the flesh we shall reap corruption; but if we 
-sow to the spirit, that, of the spirit we shall reap life 


everlasting. If we give ourselves to the gratification 
of fleshly, worldly, sinful tempers and affections, des- 


truction will be our portion; but if in the exercise of 


repentance towards God and faith towards our Lord 
Jesus Christ, we cultivate and cherish those spiritual, 
holy and divine dispositions, which the gospel enjoins ; 
we shall be assisted and directed to the attainment of a 
meetness for happpiness; we shall reap the reward of 
our holy obedience in that immortal, glorified and hap- 


py existence, which the divine Redeemer, by his doc-_ 


trine, death and resurrection, has purchased and reveal- 
ed. We shall be accounted worthy to obtain that 
world and the resurrection of the dead ; when we shall 
die no more, being made like unto the angels, the chil- 


dren of God, because the children of the resurrection. — 
This hope then christians, ye have, as an anchor to the | 


soul, sure and stedfast. 


And a blessed hope it is, as for the certain fruition 


of its object ; so also, for the unspeakable excellence 
of that fruition.—It will be comprised of all that can 
render the nature of man perfect, or his existence hap- 


py: A manumission from all evil and all the penal and _ 
woful effects of sin; a perfect separation. from all dis-. . 
order, perplexity and sorrow, and a full, secure enjoy- 


a 


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ment of all possible consolation, satisfaction and intel-. 
Jectual pleasure. We cannot now completely and dis-... 
tinctly apprehend in what the happiness of the blessed . 


SERMON I. f 18 


will consist. But we know, in general, that it will 
constitute a felicity infinitely superior to what eye hath 
ever seen, or ear heard, or the human heart been able 
to conceive. 

The happiness, which paganism taught her disciples 
to aspire after, was composed of the vain phantoms of 
sense. The celestial paradise, which the Arabian im- 
postor promised /zs followers, was imagined and des- 
cribed by a mind debased and polluted by sensual ex- 
cesses. But the happiness which the hope of the gos- 
pel contemplates, is, as its author, pure and spiritual, 
celestial and divine. If we know not what, in all res- 
pects, we shall be; yet this we know with certainty, 
that when Christ shall appear, we shall be like him, for 
we shall see him as he is. And let every one that hath 
this hope in him purify himself, even as Christ is pure: 
Is it possible we should possess the hope, the well 
grounded hope of everlasting, uninterrupted happiness 
in heaven, and not endeavor a conformity of views, dis- 
position and temper to this high and sublime destina- 
tion; forsaking every evil’ way and choosing the way 
of religion, of virtue and holiness? Shall not a prospect 
so glorious, an interest so divinely adapted to the great- 
ness and the extent of our constitutional desires, engage 
us with all earnestness and sincerity, to the exercises of 
a religious, heavenly directed course ; to the relinquish- 
ment of our vices and follies; and a walk and conver- 
sation worthy our high and holy vocation? Having 
been called to glory and to virtue, to the hope of those 
better things, which the christian economy discloses in 


14 SERMON I. 


futurity ; shall we not seek and endeavor after a cor- 
responding elevation of character 2 Shall we not aspire 
to a meetness for these blessings, by denying ungodli- 
ness and worldly lusts; by a life of uniform sobriety, 
righteousness and godliness ; by meeting with a becom- 
ing fortitude, the trials, perplexities and sorrows inevi- — 
table to our state; by every mortification, every duty, 
every exertion, which our relations and character and 
the conditions of the gospel require ? We are willing 
as men of the world, to subject ourselves to great pains 
and fatigues for the things which are seen and temporal. 
For those paltry, fleeting advantages and fruitions, 
which here solicit and excite our passions, we are wil- 
ling even to deny ourselves ; to watch and toil; to eat 
the bread of carefulness ; to rise early and late take rest ; 
and richly we deem oursetves remunerated if ourtexer- 
tions are crowned with success: Shall we not then 
much rather put forth our most strenuodis exertions in 
humble dependence on the spirit of grace, for the prize 
of our high calling in Christ Jesus? Shall we not exert 
our utmost diligence, solicitude, circumspection and 
prayerful endeavor, to secure to ourselves the unchanga- 
ble favor of God, the fellowship of Jesus Christ, the 
society of saints and angels, and an endless happiness, 
which shall be allayed by no sorrows and disappoint- 
ments? What though, for this transcendent reward, 
we must mortify our passions and appetites, by li ing 
soberly, temperately and godly ? What though, ~¥ 
this glorious, inestimable prize, we must in some sort, 
renounce the world; must be ready to abridge and re- 
‘trench our wealth luxury and pride of life ; must com- 


SERMON I. {5 


bat our worldly-mindedness, sensuality and sloth; re- 
press and subdue every proud and restive imagination 

thought against those present chastisements, which 
are not joyous but grievous, and conscienciously follow 
the ways of God, in his worship and ritual requirements. 
Yet, with all these sacrifices, (and sacrifices they are not; 
for they bring a balance of present good : with these pre- 
tended sacrifices,) we shall be infinite gainers in the end. 
That blessed hope, which the religion of Jesus Christ 
has set before us, will make perfect and ample amends ; 
inasmuch as the greatest possible present sufferings are 
not worthy of comparison with the glory which shall 
then be revealed in us. The glorious appearing of the 
great God and our Saviour, who gave himself for us, 
that he might cleanse and manumit us from all sin and 
its penal effects, will be the commencement of a state of 
happiness to the righteous, infinitely superior to all that 
we are now able to ask or even think. The Lord Je- 
sus shall descend from heaven in majesty and glory, 
terrible indeed to his foes, but joyous and glorious to 
his followers, and to be admired in all them that believe. 
They, that have done good, shall come forth to the res- 


-urrection of life. The righteous shall shine forth as 


the son, in the kingdom of their Father. And while 
the hope of the hypocrite shall fail, the faithful disciple 
shall receive the end of his faith, in an incorruptible 
crown, and a kingdom that cannot be shaken. 

Let then this hope and expectation excite us to all 


due constancy and perseverance in piety and virtue. 


Let it fortify us against the temptations that are in the 
world. Let itengage us uniformly to walk in all good 


16 SERMON I. 


conscience towards God. Let it inflame our love to 
the blessed Redeemer, and bind us effectually to his 
service. Let it animate us in duty, encourage us in 
difficulties and exalt us above the vanities, follies and 
vices around us. ‘That, when the present scene shall 
close upon us, and our interest in terrestrial objects shall 
cease, we may have the fruition of objects adequate, in 
their nature, to the extent of our faculties and the eter- 
nity of our duration. | 

_ And all the praise, glory and dominion, might, maj- 
esty and power, shall be ascribed to the Father, Son 
and Holy Ghost, world without end. 


SERMON Il.—Maruew 7. 12 


& All things whatsoever ye would that men should do unto you, do 
ye even so unto them ; for this is the law and the prophets.” 
WE have here a most comprehensive, a most per- 

spicuous, a most excellent rule of conduct, from a per- 
gon of unerring wisdom and absolute authority. It is 
not merely the direction of a philosopher, who might 
deceive or be deceived ; it issued from an infinite treas- 
ury of wisdom. It is prescribed by the only character 
in all respects qualified and authorised to direct and 
govern our conduct. Let us come to its consideration 
with that attention due io infinite wisdom, and that 
reverence, which a divine authority demands. 

It may be useful, concisely to state the rule, to look 
to its natural ground or foundation, and to point out 
the propriety and advantages of its observance. 

The rule as to its general sense is obviously this, 
that whatever good or advantage we might reasonably 
desire of others, we, in turn, should be ready to bestow ; 
and whatever inconvenience or trouble, we, in the same 
circumstances, should resent and resist as unfriendly or 
cruel, we forbear to. impose on others. It is in sub- 
stance the same with that short, comprehensive, signifi- 
cant precept, “thou shalt love thy neighbor as thyself.” 
To love our neighbor as ourselves, is not- to confound 
all natural, special attachment to self, in a common 

3 


18 SERMON IL - 


effusion of philanthropy ; it is to treat him in the same 
manner as we could wish to be treated by him; to 
make our own desires the measure of our conduct ; thus” 
making the love of ourselves the rule of our love to 
others, ‘This is the spirit of the precept before us. 
The two precepts mutually explain each other. va 
The ground or foundation of this golden rule is, that 
mankind have a common nature, common relations, 
common sentiments, duties and rights: that the senti- 
ment of happiness by which we are actuated, belongs 
to all, and all have equal right to follow it: that we all 
stand in the same relation to our moral Governor; and 
therefore are subject to one common rule of action : 
that while we have a consciousness of our own needs, 
we are notified by fair analogy and observation, and are 
sensible by sympathy, of the needs of others : and we 
have a conscious principle, which forbids our exacting, 
in aby case, a measure which we are unwilling to mete 
out. nia 
It would be worse than waste of time, to undertake 
to substantiate these first principles. You have only 
to consult your own nature, to feel their existence and 
force ; and you have only to follow their dictates to be 
equitable. * rt 
The excellency of this rule consists in its clearness, 
perspicuity, comprehensiveness and universal applica- 
tion. It is clear and plain to every capacity, shining 
by its own native light. It is grounded, as we have 
‘Seen, in original, innate principles ; and it wants no SCI- 
éntific or casuistic master to teach it. To the Stranger 
to Christ, who is insusceptible of the precept by revela- 


a 


SERMON UW. 19 


tion, it must immediately approve itself as reasonable, 
just and good. He must instinctively subscribe to the 
fitness of this fair, equal, liberal measure of conduct. 
It requires no metaphysical capacity or reseach to ap- 
prehend and understand it. Itis not the result of elab- 
orate and tedious reflections ; it springs up in the mind 
as an unpremeditated dictate of reason. It proceeds 
by a sort of intuition ; for the heart of man answers to 
man, as in water, face to face. 

It is of utmost comprehension and unlimited use ; 
applying to all cases and questions of conduct; exten- 
ding to. a multitude of matters beyond the cognizance of 
legal institutes. It is a sort of general standard, which 
God and nature have set up in our consciences. In- 
stead of having recourse to far-fetched reasonings upon 
the possible justice of a case; we have only to consult 
the light of our own mind, and in that light, our own in- 
clination. We have only to suppose an exchange of cir- 
cumstances with the other party concerned ; transfer- 
ring ourselves into the situation of our neighbor, and 
him into ours; and in this ideal exchange of circum- 
stances, taking counsel of our own feelings and wishes. 
This certainly is a most concise, summary, easy, sim- 
ple, and_ universally ‘practicable procedure. It is a 
rule ever ready at hand; and it presents itself with a 
commanding, magisterial authority, not to be contro- 
verted. So reasonable is it, that he must have lost the 
grand traits of humanity, who denies its obligation ; so 
perspicuous, that the labored attempts to render it more. 
plain, may as often have obscured, as brightened it. 
Nay, it is so plain, that sophistry itself cannot obscure it. 


20 : SERMON II. 


“Tt isa commandment not hidden from thee, neither ss 
is it afar off. It is very nigh thee, in pcnscun and 
in thy heart, that thou mayest do it.” iiree SiR yA 
As to particular cases and more pointed and strong 
examples, the reflections and experience of each one will! 
prompt and instruct him. We only say, that, in the 
sommerce of life, occurrences are almost perpetual. 
Inordinate, misguided self-love is often stimulating to. 
actions and to courses of action injurious to others. » 
Reason and conscience are continually recalling us to 
equity, to right action, to virtue. By having recourse 
to this rule, we are tenderly but powerfully restrained 
from wrong conduct, and incited and quickened to duty 
By a transfer of ourselves in imagination into the cir 
cumstances of our neighbor, we raise the same passions - 
which a real transfer would produce, and our judg- 
ments are rectified, our sympathies are excited, our ~~ 
illusions dispelled, and our conduct) takes its due! 
impulse and direction. Even our self-love, in this” 
case, becomes advocate for our neighbor; compelling: 
us to equity and justice ; to equal, fair treatment, when: 
we imagine his circumstances to be ours. ‘Phe con-) 
nection is almost inseparable between this process of 
mind and a result in action. If the impression, that 
any act or instance of conduct towards another, would 
be deemed unfair and unreasonable by us, were we in 
his situation and he in ours; if this impression do not: 
restrain and modify our conduct, we must be strangely 
and sadly depraved. LA gnats 
It isa peculiarity of this paenepty that it is absolute 
and unlimited, beyond the scope of that vicious ingen= 


ee i i ae 


SERMON IL. 2 


-uity, by which the best things are liable to be pervert- — | 


. Most other rules of conduct have abundance of: 


exception and limitation. They admit of artful glosses _ 
and casuistic refinements. ‘They require to be careful- 
Ty guarded and restricted, in prevention of faulty ex- 


tremes. But the more closely and strictly we apply 
this rule, the more correct will be our conduct. In the 
acknowledgment of a conscious principle, the exercise 
of a reasoning faculty and the enlightened operation of 
a just self-love, we cannot err upon the rule of equity. 
In all cases of exception, which a captious ingenuity 
‘may suggest, one single modification will prevent and 


ever, in point of duty, ye would that men should do 


"unto you, do'ye even so unto them. Before you ad- 


' venture upon an action, which may interfere with the 
~ happiness of another, take counsel of your own heart ; 


bring the case home to yourself; consider what your 
sentiments would be, in the same case ; with what feel-' 
ings you would suffer the loss of a good, or bear the 
infliction of an evil; and regulate your conduct by the 
unsophisticated decision of conscience, on this solemn 
inquiry. Thou shalt then be guided in judgment. 
Thou shalt walk uprightly: And that, which is alto- 
gether just, thou shalt follow. 

Thus we have premised that the precept before us is 
plain, is simple, is practical and general; and is litle 
liable to perversion.—It now remains that we shew 
more fully its importance in practicey and exhibit mo- 
tives by which we are engaged to its observance. 


foreclose every difficulty or vain reasoning. Whatso- ° 


2 :. "SERMON IL. “te 


And first, this great rule of cea ‘receives a speciah: 
importance from the circumstances under which our. 
Lord introduces it. He has been treating of the great 
duty of prayer, so important in itself, so universal in its” 
obligation, and to which the highest promises aré made! 
He, in this, asin other parts of his ministry, observesia 
jest order and methodical transition from one duty to 
another. In a place and connection therefore, in which 
we should expect from the lips of our Lord, some 
grand, explicit, indispensable condition of the aecept- 
_ ance of our prayers, “‘ Whatsoever ye would;” says 
he, “that men should do unto you, do ye even.so unto 
them.” We, then, as religious beings, are specially 
bound to this great, moral summary. Do we leok for. 
mercy at the hand of our heavenly Father; do we'sup- 
plicate God, in hope of acceptance and favor, even for 
the merit of our divine Redeemer ? it then concerns 
us tocome in the faithful observance of his precepts 5 
to cleanse and disburden our hafds and our hearts of 
every iniquitous or unbenevolent deed or desire; to be 
merciful, as we would obtain mercy ; to shake our hands 
from bribes; to stop our ears from hearing of blood, 
and shut our eyes from seeing of evil. ~ Pars 595 

Again, it is most important that we keep in view this 
golden rule,—that we fix the habit of promptly placing 
ourself in our neighbor’s case, if we consider the vari- 
able, uncertain, and changeful state of things here bes 
low. We know not whata day may bring forth. If 
our present condition be prosperous and joyous, we 
have no security of its continuance. ‘The ideal ex- 
change of condition with our neighbor, which conscience 


. 


Mi 
ap 
$ 


SERMON HU. 25 


syrggests, for our direction and excitement to right con- 
duct, may shortly be experienced as a solemn reality : 
‘and the events of a day may render us the solicitors of 
* those favors, we now have the power to bestow or re- 


— fuse. Let this consideration perpetually come in aid 


of our moral convictions. Let it enlarge and enforce 

our benevolent and friendly dispositions. By temper- 

ing our confidence and restraining our selfish desires, 

let it engage us, in all our social intercourse, to do just- 
_ ly, love mercy, and walk humbly. 

The observance of this rule may: fitly be urged on 
account of its aspect on life. Suited to all cases, its 
universal prevalence would make comfort and prosperi- 
‘ty universal. We complain of the evils of life. But 
in forsaking our iniquities, we should banish our evils. 
In returning to equity, we should return to happiness. 
In cherishing a benevolent interest, we should provide 
a personal good. In forming our habits on the highest 
principles and the widest plan, we should see the gen- 
eral and the particular good coincident and inseparable. 

In departing from equity, we pass into strange paths ; 
and to the unfeeling neglect or the wicked violations of 
this golden rule, are ascribable the prevailing mischiefs 
and miseries. To those (if any such be present) who 
have adopted the unfortunate miscalculation, let the ap- 
peal be made. Why is it, you, in any instance, trans- 
gress the laws of benevolence and justice; why injure 
your fellow creature, in any article, in hope of advanc- 
ing yourself; why thus diligent and persevering to gath- 
er materials of a perishable foundation, from the wreck 
of your neighbor? Why. check and suppress the kmder 


24 - SERMON UL. a 


and more ‘disinterested emotions ; why not kindle’ dale 
a generous indignation at the vices and iniquities that 
have countenance, the unjust inequalties that exist, the 
violations of right and the inroads on character, which 
are committed; and glow with a generous ardor to 
avenge and redress these inroads on the public. happi- 
ness and peace ? It is, that your covetousness and cu- 
pidity have stifled your native convictions of equity. 
You have turned a deaf ear to that inward monitor, con- 
science. You have set up a spurious rule and directo- _ 
ry of decision and action, counter to that golden rule 
which the God of nature implanted within you. 

This rule engages you to many duties beyond the 
cognizance of the best civil systems; and the honest 
- ‘man, in proportion as he is_set at loose from the laws, 
will feel himself more strictly bound by a moral, an 
equitable responsibility. Being without law, in this 
particular, he is subject to the law written in the heart. 
Nor will he ever entrench himself in legal exemption ; 
thinking to escape the upbraidings of the injured, the 
scorn of the public, the stings of conscience and the - 
indignation of Heaven, because in his oppressive prac- 
tices, he has respected the laws and kept himself from 
high-handed outrages. The rule in question, extend- 
ing its influence to the whole of character, being sub- 
stantially the law and the prophets, providing for all the 
consequences of every natural principle and every re- 
vealed precept, would be the prevention or the cure of 
our evils; would secure the happiness of society 4 
would banish most of its miseries and greatly mul tiply 
its joys. It would not only secure the benefit of those 


SERMON I. 25 


virtues; which immediately respect our neighbor ; 
it would engage us to temperance and every article of 
self-discipline. If we feel it our duty to render those 
‘social services, which we may reasonably exact; we 
‘shall feel it equally our duty, by temperance, to pre- 
serve ourselves ina capacity of rendering those servic- 
es. We shall be holden, by a triple cord to a sober, 
orderly, inoffensive walk and conversation. 

_ The uniform, undeviating conformity to this rule 
will yield inexpressible self-satisfaction. - The good, that 
is, the just man, shall be satisfied from himself. In cor- 
rection of the epithet golden, by which it is distinguish- 
ed, its faithful observance will furnish, in our own hap- 
py reflections, a treasure infinitely more important than 
stores of gold that perisheth. ‘The comfortable sense 
that we have acted according to reason, have acted as 
became our proper character and relations, in conform- 
ity with our best feelings and convictions, and. in pur- 
suance of our best interest, will constitute a continual- 
ly increasing source and spring of joyous gratulations 
and delights: for the pleasures of mind and reflection, 
unlike the gratifications of sense, improve and enlarge 
on fruition. While the hypocrite, in the fulness of 
his sufficiency, shall be in straits, the righteous shall be 
replenished in the multitude of peace. Faithful to this 
rule, it will be the preservation of our moral purity; 
will keep awake that sensibility and tenderness of heart 
so requisite to our innocence, peace and best hopes. 
It will secure the favor and affection of good men, the 
esteem and confidence of the world, the best claim to 
protection in all the calamitous reverses of fortune; “and 

A 


26 SERMON II. 


our best preparation for the solemuities of that awful 
day, when the secrets of all hearts shall be disclosed, 
and the wicked shall be confounded before an assem- 
bled universe. | 
The consciencious observance of this rule will enable 
us, with good hope, with cheering confidence, to look 
up to the great Father of men, who loveth righteous- 
ness and who is the patron and friend of integrity and 
piety... The favor of God, therefore, and the assurance 
of a blessed immortality, as the consequence of his fa- 
vor, are motives of infinite importance to bind us to 
this ‘precept. The intercourse kept up among men 
in this world has. reference to- our preparation for a 
more perfect and happy intercourse in a happier and 
better state of existence.. The laws. of righeousness 
and equity dictated by right reason and prescribed. by 
the gospel, must therefore in their due observance, en- 
title us to its great and glorious promises. If we sow. 
bountifully, we know that we shall reap also bountiful- 
ly : and having done good in our lives, we shall be re- 
compensed at the resurrection of the just. Thus we | 
not only promote the general happiness and our own 
present satisfaction and peace ; but “we provide an im- 
mortality of joys;” we secure an inheritance which 
never faileth; the love of God, which passeth under- 
standing, and joys at once unutterable and eternal. 
May we learn to be thus wise for time and wise for 
eternity. God-grand us the grace. To him be honor 
and*glory forever. wae singh 
*, bby ) ; ‘lee, 
hae when 


@ sf * i 
epprtax f 
asda ~J. SERMON III.—Psatas 35. in + 


« He fashioneth their hearts alike.” 


"THIS is atopic, from which the most interesting 
‘consequences may be drawn. It is fruitful of reflec 
tion on providence, on the social character.of man, on 
his religious duties and hopes, and on his chief purpose 
or supreme good. . 

That nature, amidst the waste and changes of suc- 
cessive ages and generations, should preserve entire, 
through all her works, her primitive lines and features, 
is proof of a divine providence most gratifying to just 
speculation as well as convincing to rational piety. To 
philosophy rather than religion it belongs to shew, in 
detail, how the ends of social and: probationary life are 
promoted by those native diversities and distinctive 
traits, which, without confounding the species, form 
and characterize our individuality. But the consider- 
ation that the great Former of men hath thus fashioned 
all hearts alike, is most important in its aspect on our 
better interest, our religious duties, expectations and 
hopes. A certain likeness or sameness of capacities, 
powers, affections, aptitudes and interests form the con- 
stituents of the human mind. From these essentials of 
one common nature, we safely infer a common destina- 
tion, or that one supreme good was intended for all, as 
the great end of existence. To suppose an intentioned : 
separation of the ultimate end and the supreme good, 
were doing violence to our strongest impressions, ard 


28 _ SERMON I. 


casting reproach on infinite goodness. If now! thé 
moral attributes of the Creator pledge the identity of 
our intentional end and supreme good; and if the same- 
ness of the human character or kind, evince the uni- 
versality of this purpose and happiness; the considera“ 
tion in what it must consist, is infinitely momentous. 
and solemn. But in the data already before us, have 
we not certain features, which mark and. describe it 2 
We say then, it must be a good attainable, a good pre-- 
ferred, a satisfactory good and a permanent or lasting 
good. $y iorsisuariil L 
ind first; this chief end and supreme good of) man 
must be something universally attainable. Nor is'this. 
attainment to be compassed by the mere force of ani- 
mal instinct, but by discipline,—by Ja voluntary appli- 
cation of our intellectual and moral powers, and a stren-- 
uous improvement of those helps, privileges and ad- 
vantages, with which we are favored from above: 
Every person thus laboring and secking, witlr perse- 
vering diligence and yigilaut solicitude, shall find. For: 
is not a diversity in the end of existence, of all others. 
most distinguishing and characteristic? What. other~ 
diversities can so decidedly and distinctly mark and . 
specify ? But if the supreme good of man be thus the 
proper object of every man’s hope, the. inference is ob-» 
vious, and the reflection very promptly and forcibly . 
occurs, that the devoted followers of secular distine- - 
tions and sensual gratifications have sadly miscalculated. . 
on ‘that supreme good. The objects of ambition and ‘ 
of cupidity—opulence, power, proud dominion, Juxu- | 
rious pleasure and parade, though eagerly pursued-and | 


| 


“SERMON HI 2 


highly valued, can never constitute our supreme good. 
They too often elude the eager grasp and the most de- 
termined, persevering persuit. Depression, obscurity 

_and dependance will ever be the lot of the many. Nay, 
the favorites of fortune, te whom worldly distinctions 
are given, are continually liable to fatal revolutions and 
reverses. Riches make to themselves wings and fly 
away, as an eagle towards heaven. Power, pride and 
sensuality contain within themselves the principles of 
self-destruction.— But, not thus visionary the prospect 
and fruitless the pursuit of moral and intellectual good. 
The most indigent and destitute in secular things are 
capable of successfully seeking the immortal riches; 
are capable of laboring successfully after moral perfec- 
tions’; capable of the happiness connected with it; of a 
reputable appearance in the kingdom of God; of the 
happiness, after which, nature instinctively sighs, and 
for which our nature was originally constituted. 

Again, the proper interested pursuit of the human 
kind must be a preferred good ; for which, every thing 
in competition may’be relinquished. {[t is not then to. 
be found in outward, secular goods. It cannot be com- 
prised in worldly treasures, pleasures and honors. 
Amidst the delusions and fascinations of life, there are, 
who, in the full exercise of reason and reflection, can be 
indifferent to worldly possessions, to popular distinc- 
tions, and to sensual gratifications: Disciplined to tem- 
perance, they can be happy in abstinence and self-denial. 
Filled with more noble desires, they can rest contented 
with a humble, scanty portion. Instructed upon the 
ature of popular suffrage, they can see no charm in 


30 -SERMON IU. — 


worldly honors, and no honor in becoming the idol ofa 
party.—But what living man hath been conscious of 
this approved indifference in himself to intellectual and 
moral excellence? Is it possible that the human mind, 
cool and dispassionate, seriously attentive to the dic+ 
tates of nature, should be indifferent to virtue, to: the 
worthy, the useful, the decent and decorous in life ; to 
the ease of the heart ; to the joys that spring from do- 
ing good ; and over all, to the approbation of God? 
Eternal fluctuation and change are an attribute of minds 
devoted to sublunary good; insomuch that the object, 
in one stage of life, of eager, interested pursuit, be- 
comes, at another, the object of detestation. » Attach- 
ment and love are not only converted into indifference 
and disgust, but are sueceeded by mortification and 


bitter regret. 


But, on moral dignity and perfection, whovever felt 
such a revolution of sentiment?» Where is the human 
being, whose cooler reflection and maturer judgment 
have discountenanced his dileetion of virtue, as his bet- 
ter portion? Where is the person, who has been touch- 
ed with remorse for having demeaned and deported 
himself with temperance and purity, with righteousness 
and generosity, with compassion and tenderness, with 
enlightened zeal in the cause of virtue, with heroic 
firmness, resolution and self-denial in opposition to evil 
and in support of some great public interest’? Nay,are 
not reflections on a course of virtuous action the most 
joyous, that can spring up in the heart; and still more 
joyous the more arduous the trials, in whichwe have — 
approved our integrity? A wise man will re¥inquish 


SERMON Il. $1 


his pleasures, his possession, his henor, his every 
thiag outward and temporal, rather than violate his own 
nature, by renouncing his integrity. 
» We say further, that the good in question must be a 
satisfactory good, than which, nothing greater can pro- 
pose itselfasan object of pursuit or desire. Where 
now, but in moral excellence, shall we look for this 
character? In terrestrial goods, we seek it in vain. 
‘Phe enjoyments of time and sense, as a subordinate, 
secondary good,—as an occasional temporary refresh- 
ment, have a certain importance and value: and they 
enter into the circumstances of our religious probation, 
as expectants of immortality.. But, considered as an 
ultimate end and object, they have nothing of: solidity 
and worth to interest our hearts and engage our su- 
preme affection. Every outward,  sublunary fruition 
leaves a mortifying void in the soul. ‘Turn whither 
he will, to all the created, man finds a miserable pover- 
ty of bliss. The language of Solomon is the dictate of 
every reflecting mind instructed and disciplined in the 
school of experience. Vanity of vanities, all is vanity: 
Visions may for awhile, image themselves to the im- 
agination as realities. But sober reflection presently 
corrects the’illusion and shews the deception, vanity 
and nothingness of those things, which in distant ap- 
pearance, had the semblance of solidity and value. Ac- 
cordingly the life of the worldly man is a continual flux 
_and reflux of desires and repugnances, transports, an- 
tipathies and disgusts, till he return to virtue and peace. 
And many, corrected by experience, have made their 
retreat from the vexation and disgust of the world, te 


32 SERMON IIL. 


solitude and seclusion, as a sanctuary of peacefisl en: 
joyment. ae 
The object, whatever it be, which the mind contem- 
plates as a supreme good, it must incessantly seek the 
possession of, in still higher measure or degree. Nor is 
this a moral infirmity: it is a disposition necessarily 
arising from our constitution, and proper to a creature 
intended for endless progression. Accordingly, this 
insatiable appetite of desire, where the object is proper- 
ly chosen, is an amiable excellency, rather than a faulty 
extravagance. But sublunary pleasures, honors and 
acquisitions have nothing correspondent te this dispo- 
sition of the human soul. ‘The pittance of pleasure in 
the gift of these objects, the small measure of happi- 
ness, which they can bestow, is acquired by cautious, 
- chastened, temperate fruition: This is the bound, 
which, whoever passes, never fails to suffer. But the 
voluptuous, the covetous and the ambitious; irritated. 
rather than satisfied by present fruition, find neither 
contentment nor satisfaction. It is therefore certain 
that the proper object of desire, the chief good of our 
nature must be derived from some other quarter. A 
sense of excellency and dignity, of the worthy and hon-- 
orable, of which sensual enjoyments and worldly pos- 
sessions are destitute, must accompany an object form- 
ing’a part of our supreme good. To secular goods 
a character of insignificance attaches, for which the 
heart instinctively blushes to become their votary. 
How mean and miserable, for example, how void of 
substantial enjoyment, the degraded votary of riches ? 
How indigent and abject even in his own eyes, wher 


? 


SERMON III. 5 


at-length. he comes to feel his destitution of the only 
true riches ? It is a disposition, to which the unsophis- 
ticated, sober sense of society accords unqualified con- 
tempt. Vulgarity itself, which gives palpable truth 
without a.decent clothing, expresses the infinite dis- 
tance of a miser from the proper happiness of a man, 
when it pronounces him destitute of a. soul. The in- 
_ constancy, the grossness, and the injustice of the world 
make honor, the idol of so many, an empty bubble. 
Not however that it is safe, in the present condition of 
_ things, to set. fame at defiance and stand indifferent to. 
praise and reproach. For until-human_ nature shall be 
thoroughly depraved, reputation will class among the 
safe-guards of virtue... But does it not lead, by a sure 
path to disgrace and disappointment, when pursued as 
a supreme, ultimate object ? 
. Virtue, .on the contrary, is intrinsically excellent ; 
- and moral goodness is. of sterling value without mix- 
ture or alloy. So long as humanity retains its charac- 
teristics, will.something peculiarly and supremely ex-_ 
cellent and estimable be discerned in benevolence and 
moral rectitude to constitute. their dignity and felicity. 
These form, the source of felicity. to superior orders; 
and so far as we can judge, are the glory and happiness 
of the Deity himself... Hence, an object and a pursuit 
correspondent to our faculties and commensurate with 
well regulated desire.. Here the human mind has satis- 
factionsand_rest... That is to. say, in a. state of moral 
_ purity, beneyolence and rectitude ; with a constant joy 
in the practice of virtue, a. cheering. sense of the fa: 
5 


ai 


54 SERMON II. 


vor of Him, with whom is the fountain of life, anda 
fident, humble hope of all those favors and blessings at 
His hand, of which we are capable in the course of 
our future existence. 

The lacerations and sorrows of oe sucnidien tend 
to make us prize more highly the joys and delights of 
the moral sense. Disappointed anticipations continual- 


ly teach us that a moral is the only good worthy our : 


supreme regards. And, from the rebuffs of the world 
and the repugnances and disquietudes of sin, the heart 
disabused and corrected, returns to virtue as the only 
substantial happiness of man. ey. 
Finally, the highest end and chief good of the human 
nature must be that, which is stable like the mind itself, 


independent of mutable causes, beyond the reach of 


misfortune and change, of sickness and disorder, of 
want of taste, by fulness, satiety and decay, vicissitude 
of life, old age or death. And what but virtue and its 
attendant rewards is thus permanent and abiding ; is 
not subject to these accidents; is not liable to pass 
away? It is virtue, the favor of God and that happi- 
ness which His moral government promises to the up- 
right, which alone are stable as the days of heaven, 
which alone are unalterable, as the unalterable meas- 
ures of the divine administration. ’ 

We can put confidence and trust in nothing; we can 
calculate on nothing, on this side the grave, but 
moral and religions attainments. Every thing is per- 
ishing and tending to destruction, but virtue, immortal- 
ity and God,. Our treasures are corruptible. Our 


SERMON III. ist 


bodily fruitions are transient. Our friends are mortal. 
Domestic and friendly endearments—children, those 
richest comforts, are a heritage of the Lord; but they pass 
away, as the shadows of the morning. The blooming 
hopes of youth and health are ever liable to be blasted. 
And the flattering prospects, which talents and wealth 
and popular influence raise, are “‘ fugitive as the visions 
of the night.” It is moral excellence alone, which con- 
stitutes an imperishable, lasting, immortal treasure: 
It is virtue and its attendant blessings, which shall 
abide as the never failing friend of man. Existing as 
the end and scope of all’ our powers and faculties, of 
all our discipline, privileges and advantages, it shall do 
away every other distinction ; shall remunerate every 
_ suffering; shall survive every temporal good, and crown 
every hope. In the kingdom of glory, it shall flourish 
with never fading lustre; for they, that be wise, shall 
shine as the brightness of the firmament. “The im- 
mortal crowns, that fade not away, shall everlastingly 
adorn the brows of the faithful. The kingdom that 
cannot be shaken, shall be the inheritance of the meek 
and merciful. Houses not made with hands, eter- 
nal as their omnipotent Maker, and entertaining as the 
paradise of God, shall be the joyful habitation of those” 
who for righteousness’ sake have endured reproach 
and submitted to tribulation. In the sight of the un- 
wise, they seemed to die and their departure was taken 
for misery. But they are in peace and their reward is 
exceeding great. Blessed spirit of truth and goodness, 
guide our steps to this chief good of man. Correct 


- 


Whe Agua, ae Birt re I, ‘yt 548 


| vise ‘G be rendered all h hele 
nion ta rad th now and ic 


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Pie kone ae was ye RE xd 


Herne Ai) at thi dy ve ae 


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K trae 9 Shaye ay oe M Atl Lanta wih Aye 
ig eee colhi ‘hee Js 2 Atay ah sya 


POA AR Rasy ; Seek 
f $ iat a ¥ 
aye 
re 4 ery te re 
; 
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ihe ae i 4tt4 
ee am | 
Mapithe he Case | “" , i ‘ 


ROR Sy ~ 
CORRE AAD RLY gta 


ee if Humps tei tyel i 
wee ite eam ee 
wae aii OI CRE * 
Nagi on eile, cok atone iil ee rt aA RY a 
“rho geht eee MTL MEO ‘ 
bbs, whi lod arava tants 1) 


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Sire ey a Bemba ie desk | bur fill 


4e4% 


“4 |) SERMON 1V.—Nunezrs 23. 10. 
tat 4h F hk 
& ct me die the death of the righteous, and let my last end be like 
his.” ' 


THERE is nothing that more shocks our cool re- : 
flections, than the inconsistency and folly of human 
passions and desires. ‘The first, reigning, universal 
desire of men is continuance in life. All their passions 
attach them to life. At the same time, it is their pas- ’ 
sions that incessantly ‘hurry them out of life, hasten 
on their dissolution and precipitate them into death.— 
It is the wish of every. man, when the fated moment 
of his exit arrives, to depart in peace. . But he lives till 
that moment, in open hostility against virtue and against 
God. He would die the death of the righteous and 
have his last end like his. But he lives, till death sur- 
prisehim,the life of the sinner. He portrays to himself 
the death of a sinner, as a frightful destiny. Yet he 
prepares himself for it, and goes securely on, in the 
road that leads thither.—If futurity sometimes obtrude 
its fears and pour terror into his mind, he diverts the 
reflection, he silences conscience, with a promise of re- 
pentance and a change hereafter, trusting to the infinite 
mercy of God, for the efficacy and acceptance of a 
death-bed repentance. Rioting perhaps ina confluence 
of worldly good things—young, healthful, vigorous 
and active, he has every faculty and appetite in their 

‘meridian strength ; and his gust and relish for pleasure 
are high pointed and keen. He considers it therefore 


58 SERMON IV. : 


an improper season for the gloomy business of religion, 
Thinks it early enough to be serious, when he can no 
fonger be gay; to prepare for a future world, when he © 
is ready to relinquish the present ; to submit himself to 
the restaints of religion, when the season of pleasure is 
fled and the fire of passion extinct, through infirmity of 
age, sickness or sinful dissipation. ‘Thus on the whole, 
he shall have had the address, to unite the pleasures of 
sin, with the rewards of virtue; the guilty gratifications 
of sense in this world, with the pure satisfactions of the 
‘spiritual state hereafter. Such is the conduct, the pre- 
sumption and the folly of too many, that name the‘hame 
of Christ. Nor is this folly and presumption peculiar 
to the young and prosperous alone. It is in its princi- 
ple, common to all, of every situation and character, 
who professing the faith of the gospel, have not yet 

made it their care to depart from iniquity Ls 4 serve 
God in newness of life. ; 

It shall be our endeayor, by some plain, aor 
practical considerations, to expose the fallacy of that 
dependance, on which any thus confidently rest their 
immortal interest. 

That you realize the: importance of a change of life, 
‘and that you purpose, one day, to effect that change, 
we shall take for granted. Ifnow you have proposed 
the pillow of expiring life, as the scene for maturing 
this holy purpose, consider, I beseech you, the pre- 
sumable amount of the common appearances peel 
tences of a death-bed repentance : “a few good words, 


ejaculations and desires”—a superficial confession ‘of sin 
PRP Mis 


SERMON IY. 39 


and wickedness ; some broken prayers and pious expres- 
Si ns, accompanied with the tears of sorrow and regret! 

But allowing the sincerity of these devotional and 
tender expressions and vows, how far short is all this, of 
what the scriptures propound as the condition of salva- 


tion? Are we not commanded to live righteously, god- 


- ly and soberly through life; to walk in ali the ordinan- 


ces and commandments of the Lord; to be rich and 
fruitful in every good work ; to abound in good works? 
Are we not required to continue patiently in well doing ; 
to give all diligence to add one virtue to another; to 
mortify the world with its affections and lusts; to gird 
up the loins of our mind; wrestle against principalities 
and powers; fight that we may receive a crown; war a 
good warfare and endure hardship as faithful soldiers 
of Jesus Christ ? But if so much be required, what shall 
avail a few penitent sighs and sobs, at the close of life, 
when the season of working is past and the drama now 
ready to shut? Will they cancel the whole debt of duty 
and obedience, atoning for a long life of criminal indul- 


- gences? And will repenting of unrighteousness, impie- 


ty and mad dissipation conduct to the same end, as 
living righteously, godly and soberly ? Is it not hard 
to believe that the moral Governor will give such li- . 
cense to vice, or introduce such relaxation into his 
government ? 

To set bounds to the mercy ofa merciful God, or 
to underrate the slightest appearances of genuine’ peni- 
tence, even at the latest hour, would very ill become us. 
At the same time, the presumptuous reliance upon a 
late repentance, ought most seriously to be guarded 


46 * SERMON Iv. 


against, as the fatal rock on which, probably, thousands 
and thousands have split. ciate 
Did we consider our happiness net merely as the 
arbitrary appointment of God—did we consider it 
more properly as the fruit of our own doings ; we should 
dismiss the vain expectation, that a few expressions 
ef sorrow, fora life all devoted to wickedness, would 
save us from its penal effects, and instate us in heayen- 
ly happiness, with our evil passions and propensities in 
all their prevalence and strength. The basis of happi- 
ness must be laid in the soul ; consisting in a mind di- 
vested of every corrupt, disorderly and malignant pas- 
sion, and stored with all benign, heavenly and holy 
tempers. The disciplinary probation, in which we are 
here placed, isintended for the purpose of laying that foun- 
dation, by moulding us into the image and likeness of 
God, the chief good ; and by disposing, engaging and cen- 
firming us in the love and exercise of all goodness. The 
difficulties, that assail us through the strength of con- 
stitutional passion, the violence of temptations, the de- 
pravity of our hearts and the war that exists between 
the flesh and the spirit, make our state a real, painful 
and perilous discipline. The bestmen, therefore, whe 
have enjoyed the advantage of an early beginning, have 
all their life been engaged in striving against flesh and 
blood, mortifying their members which are in the 
earth, eradicating evil propensities, forming and estab- 
lishing good habits and cherishing virtuous and holy 
affections; these persons, I say, are ever ready, at the 
close of life, to acknowledge themselves deficient in 
the great business of making sure their calling and 
election. 


SERMON IY. 41 


Is i it then presumable, that the degenerated slave of 
vice a Pin impiety, whose moral strength is wasted and his 

ers debased, in the service of sin and satan, should 

tantly achieve this great victory for God and his im- 
Rertal soul? Is it presumable, that the polluted followers 
‘and yotaries of sin, whose lives have been spent under 
the dominion of their passions and lusts, and who have 
the habits and propensities of vice fast riveted and con- 
firmed, should, in one day, be changed to pure, im- 
maculate lovers of God; that their judgments and 
tastes, their humors, spirits and biasses should at once 
undergo such a total transmutation and reversion, as 
immediately to banish their prejudices against piety 
and goodness, reconcile them to the objects of their de- 
termined, habitual hostility, dispose them, in a mo- 
ment, to think, believe, judge, act and prefer directly and 
totally contrary to established courses and customs ; and 
in short, render them in character, totally and radically 
different persons ? It is certainly an expectation fraught 
with temerity and peril. For, what says experience on 
this solemn subject ? Is it not found that the sorrow of 
a sinner at the close of life, is, in most cases, only a hor- 
ror at the destiny that awaits him ; without any essential 
radical change in his moral disposition and temper? It is 
the regret of a malefactor arrested in his crimes and sen- 
tenced to punishment. He is filled with confusion and 
self-condemnation ; is disquieted, terrified and distress- 
ed ; not for his guilt ; not that he has ungratefully requi- 
ted his heavenly Benefactor ; not that he has abused his 
liberty, perverted his powers, dishonored religion, injur- 
ed society and violated the laws of heaven ; but that he 

6 


42 SERMON IV. 


cannot escape the penal effects—that his sinful career 
is now ended, and nought but a miserable doom awaits 
him. This is the sum and character of that repent- 
ance, to which the incorrigible sinner an nage 
trusts. Fi 

Or if he have some sense of his AA state, as a 
rebel against God, and a victim of divine justice; ifhe | 
resolve, should God continue his life, to forsake his 
sins and walk in all virtue and holiness of life hereaf- 
ter; alas! he has so long cherished his lusts, that they 
are not so easily abandoned. If, in an early stage of 
life, when he buckled on the harness under so many 
favorable conditions, he met with continual defeats ; ; 
how shall he expect to maintain the conflict, now that 
the enemy has obtained such advantages? How will he 
burst the bands of those inveterate habits, which long 
have held him in thraldom? How oppose and prevent 
the return of long accustomed and familiar ideas ; and 
how withstand and repel a passion, that knows all the’ 
secret avenues, by which to gain or facilitate access ?) 
Piety itself has all its strength in daily requisition. 
The virtuous themselves are constant, importunate and 
fervent in supplication of the divine assistance ; are 
assiduous, watchful and unwearied in endeavors to’ 
conquer and subdue their unruly passions, Often 
also.do bad persons complain of the difficulty of this ;—_ 
of the impossibility of resisting the allurements and so- 
licitations of sinful society, the fascinations ef beauty, \- 
the temptations of convivial joys, or the more powerful — 
and deep laid attacks of avarice, ambition and sensual. 
ity. Nay, they often excuse themselves in certain’ 


SERMON IV. 43 


practices, of which, they confess the criminality and 
scandal, by pleading the invincible strength and preva- 
lence of riveted habit. Surely these persons have no 
claim to expect, that under the derangement and debil- 
ity of a wasting disorder, they shall exercise a resolution 
to which, they, in sound health, found themselves un- 
equal ; and that a few promises and tears will instantly 
vanish all sin, and qualify them to appear in the pres- 
ence of God. 

Good resolutions and promises are, of ms d the ready 
and spontaneous effect: and the sense of impending 
danger will produce the most arduous attempts. But 
the example of thousands, whose restoration to health, 


and return to action, have tested their sincerity, is a 


sorry evidence how little account is to be made of those 
hasty resolutions, which the terrors of present danger 
extort. They have passed away with the alarms that 
produced them. Having, by solemn, sacred engage- 
ments, obliged themselves to walk in better ways, they 
too often have forgotten their engagements as their 
fears subsided, and relapsed into sin. Their goodness 


. has been as the morning cloud and the early dew, which 


vanisheth away. And rare is the instance of one, who 
has substantiated his good purposes and vows, by a 
subsequent life of virtue, actually breaking off his sins 
by repentance and his iniquities by turning to the Lord. 

Forasmuch then as life is uncertain, human resolu- 
tions instable, impassioned feelings deceptious, evil 


habits often invincible, and death and judgment inevi- 


table ; there is no safety but in actual, immediate con- 
formity of disposition and conduct to the spirit and 


44 SERMON IV. 


pfecepts of the gospel. In the calm, sedate, tranquil 
seasen of health, when all the faculties, bodily and 
mental, are in their natural operation, activity and 
strength ; let the delinquent be persuaded to take his 
measures ; adopting the only safe party, by entering 
into the ways of God. The blessing of God may then 
be expected to attend you and keep you stedfast. In- 
stead of having trusted to violent excitations, fugitive 
impressions and deceptive calculations, you will now 
examine thoroughly, weigh impartially, decide correct- 
ly and resolve efficaciously. Resolutions thus formed, 
in humble dependance on divine grace, thus adopted, 
on rational, deliberate conviction and unwavering de- 
termination; daily renewed and strengthened, and sa- 
credly remembered and respected in the life, are the 
basis and constituents of that holy character, which, 
while it gives peace in death, can alone minister conso- 
lation and comfort to surviving relatives. The con- 
fidence we have, that such has been the wise conduct 
of our deceased friends, when called to commit their 
remains to the dust, is the only assuager of that deep 
sorrow, which the separation excites, and the smoother 
of that frightful aspect under which, the grim messen- 
ger is wont to make his approach. 
‘The silent flight of time is fast bringing all to wid 
hour, which will seal our doom and fix our destiny. 
In comparison with our eternal welfare, every worldly 
acquisition and prospect are but as dust in the balance 
of sober calculation. If we make religion the grand 
business of our lives, we shall find the winding up of © 
life’s drama a seene of awful engagement, interest and 


SERMON IY. 45 


apprehension. If we make it our uniform, unremitted 
endeavor to live the life of the righteous, ever exercis- 
ing ourselves to preserve a conscience unbiamable and 
spotless, we, in that special exigency of nature, when 
standing on the verge of the invisible world, shall find 
‘much on our hands; to behave decently and as chris- 
tians on that trying occasion ; patiently and submissively 
to sustain our distress; cheerfully submit to the will of 
God; with penitence, to confess our many lapses and 
failings ; to bid a decent adieu to the world and all that 
is dear to us in it; and willingly and composedly to 
make our exit. These and many more are the exer- 
cises of a departing christian, who has early made it 
his care to provide for this awful period. ‘How forlorn 
then must be the situation of that. person, who, devot- 
ing life to sinful vanities and criminal passions, neglects 
till this moment, that great work, for which alone he 
came into life, and for accomplishing which, the 
whole of life was not more than sufficient. 

It surely would reprove the presumption of such 
fearless, thoughtless adventurers, would they some- 
times repair to the chambers of the sick; would they 
enter the habitations of those, whom death has marked 
for his prey, and witness their disquietude and agita- 
tions, their distraction of thought and the disorders and 
decays of their reason, memories and senses. Certain- 
ly, this:is not a favorable season to correct the disorder 
of an ill spent life and prepare for eternity. It is far 
from a fit opportunity to make our peace with an of- 
_ fended God; to sue out our pardon; to perform all 
those duties of piety, mercy, justice and charity, in 


46 SERMON IV. 


which we have hitherto been defective; and by run- 
ning the whole christian race, to make our calling and _ 
election sure. Instead of that composure and peace, 
which the retrospection of a well spent life will secure ; 
guilty upbraiding and dismal forebodings, will be the 
earnest of impending wo. Instead of calm, sedate re- 
flections; conscious terrors will harrow up the soul, 
Instead of a regular examination of conscience and an 
orderly recollection of transactions past ; the i image of 
all the disorders of a wicked life will rise up in confusion 
before the sinner to pour terror into his mind and over. 
whelm his reflecting faculties. 

If therefore the case of a departing sinner be thus 
hazardous and awful ; if death bed repentance be thus - 
dangerous and uncertain, why should any subject them- 
selves to the fearful alternative, and accumulate an in- 
supportable mass and burden of guilt and suffering? 

Let us rather have the wisdom early to prepare for 
that momentous, inevitable crisis; seriously attending 
to the things that belong to our peace. Let us, today, 
while it is called to day, withdraw our feet from the 
paths of vice and resolve to depart from iniquity. Let 
us cherish, cultivate and confirm, by prayerful endeay- — 
or, those affections and habits, those virtues and graces, 
which will render our departing moments peaceful and 
serene and attune our souls to the joys of eternity. 
Let the example of those, who may have gone before 
us In a life of religion and virtue, excite us to like wis- 
dom ; and let us imitate ¢heir virtues who having finish- 
ed their course in faith, do now rest from their labors. 


2 


SERMON IV. 47 


Letus often transport ourselves in imagination to the end 
of this life, and view ourselyes standing on the confines 
of the next: and let us fearfully and faithfully forecast 
and anticipate the reflections, wishes and prospects of 
that all eventful period. In habitual view of the impres- 
sions, with which our closing eyes would view this life 
and its vanishing interests, let us now be engaged so to 
live, as we shall then be constrained to wish we had 
lived; pursue those objects, we shall then reftect on 
with satisfaction, and forsake all those whose retrospec- 
tion will then be sources of bitter remorse. With firm 
faith in the revelation, which God has made of Him- 
self and the record He has given us in the gospel of His 
Son, let us make the holy scriptures the guide of our 
conduct and the basis of our hopes. And let us. be- 
seech the Father of mercies to endue us with His spirit, 
to assist our weakness, regulate our desires and sancti- 
fy our hearts; that, with hopes full of immortality, we 
may walk by the faith of the Son of God; may pass 
the time of our sojourning here in His fear and love, 
and come at the last to His eternal joy ; that having liv- 
ed the life we may die the death of the righteous and 
haye our last end like his. 


= 


2. 64 


SERMON V.—Psatm 9. 20. 


« Put them in fear, O Lord, that the heathen may know, then 
selves to be but men.” 

IT is here suggested, that the rod of divine correc- 
tion is necessary, to bring man to a knowledge of him- 
self. By the inflictions of heaven, he must be brought 
to feelhis own condition and character. ‘‘ He, who 
is dust in his original, sinful by his fall,” and by 
every thing within and around him perpetually remind- 
ed of both—must be made to know himself, by the 
rigor of divine chastisements. ‘That he should be most 
ignorant on that point, where it most highly concerns 
him to be scient, that he should be covered with error 
and darkness, where he ought to see most clearly and 
think most correctly, must be chiefly ascribed to the 
engrossing prevalence and the blinding influence of his 
passions. ‘These parts of our original nature, taking 
priority in the constitution and the progress of life, and 
too often fostered by education, are with difficulty re- 
stricted and governed. All passion is, in its nature, im- 
posing and deceptious. Tending to excess, it betrays 
into error and folly. The strong rein of religious dis- 
cipline is continually necessary to keep it in check. 
Though it begin with a marked circumscriptive object 
and range; yet in its progress, it becomes headstrong 

H 


56 SERMON V. 


and dictatorial, till the original purpose and viewates 
at length, forgotten or disclaimed. 

Behold then the source of self delusion, self ignor- 
ance and self dereliction. Under the full dominion of 
the lust of the flesh, the lust of the eye, or the pride of 
life, who will not loose sight of his dependance and his 
duties? When urged and borne headlong by the re- 
sistless impulse of a proud, a covetous or a voluptuous 
passion, how shall the moral noviciate give ear to in- 
struction—how listen to the voice of his teachers 2 
How shall he ponder the path of life? How shall he 
commune with his own heart and search out his own. 
spirit? The still, small voice of reason and the sober, 
solemn suggestions of conscience, amidst the tumult 
of the passions, remonstrate in vain. ‘To shew man to 
himself, in his forgetfulness of his obligations and his 
wanderings out of himself, were but to trace the pro- 
gress and expose the moral aspect of those cardinal 
excitements, pride, avarice and sensuality. 

Though pride was not made for man, yet is he prone 
to indulge to this passion ; vainly puffed up ; regarding 
himself under a false estimation; assigning himself a 
place and acting a part, to which his qualities and char- 
acter give him no claim. And in the full surrender to 
this influence, deception and error, like other maladies, 
continually feed and propagate themselves. Spirit of 
christian humility! put them in fear, that they may 
learn to think soberly and as they ought to think. 

Not that the aspiring tendencies of the humannature, 
in all their movements and measures, are necessarily and 
indiscriminately evil. ‘There is a self consequence and a 


SERMON Y. St 


wenerous ambition, which tending to great and good at- - 


sainments, nearly allied to evangelical virtue. It propo- 
ses God for its model and moral excellence for its ob- 
ject. It aspires to greatness in the march of goodness. 
But when, instead of being followers of God as dear 
children ; instead of seeking a resemblance of the great 
model of all excellence, in beneficence, purity, right- 
eousness and every moral attainment; when instead of 
this, we would rise above all restraint, and aspiring to be 
like Him in power, would become the disposers of the 
fortunes and arbiters of the fates of our fellow mortals ; 
«when pluming ourselves on the presumption of reject- 
ing the divine commands, we would believe ourselves 
great, for daring to be wicked, and from the proud con- 
tempt of our brethren, would, proceed to the bold impi- 
ety of defying our Creator ;?? we then’ founder on the 
quicksand of our own impious self dependance.. We 
then, after the example of the fallen angels, are misera- 
bly degraded in the very attempt to exalt ourselves. 
From this lust of false greatness proceeds much of 
the prevailing wickedness, mischief and misery. It is 
a spirit, whose dire progress is marked by the prostra- 
tion of justice, benevolence and mercy. It is a phan- 
tom, for which the deluded pursuer would sacrifice his 
own peace and the quiet of the world ; erecting the 
monuments of his wickedness, with the price of the 
public prosperity and happiness. It is aspirit, with 
which mercy can never fellowship. The social and 
benevolent affections and dispositions find no place in 
the breast, where this passion is dominant. It is a 
stimulation to deeds the most tragical and to tempers 


ee 


62. SERMON Y. 


most malignant.—Nor is this a disposition peculiar to 
certain renowned villains, who act on the great theatre. — 
It belongs to every grade and class_of civil distinction » 
and character. It is a root of bitterness, which springs . 
up in the sterile ground, as well as fruitful, to choak 
every generous and good principle. row! 

But is it possible, while infected with this deadiey 
inherent malady, to attain that prime requisite of moral 
culture, the knowledge of ourselves ? Is it possible we 
should understand our own nature, character and con- — 
dition—our obligations and dependancies—our proper 
hopes and fears, while cherishing such a spirit and pro- 
posing such designs? For alas! how easily are the 
mighty confounded in their enterprises and crushed in 
the height of their pride? A proud, presuming spirit — 
and purpose are, of the imagination that carved image, — 
whose impious former and worshipper is confounded. 
God need not with His thunder to cast us down; for. 
one ‘breath of His displeasure were sufficient, I do not 
say, to subvert our projects, but expunge us from ex- — 
istence. He setteth up one and pulleth down another. 
He ordereth all events after his own pleasure. He. 
holdeth our destiny in His hand. If He withhold our 
breath, we die; we return to our dust; and then all, 
our thoughts perish.—The fear of the Lord is the be- 
ginning of that wisdom, which exaltetha man. Of | 
true greatness, christian humility is the foundation. 
The meek and humble souls are the blessed of God.. 
And, he that ruleth his wn spirit is better than he 
that taketh a city. 1 ageenaie 

SO iaFErs! 


» 


SERMON V. . 58 


Repress then, © man! the vain desire of a proud 
distinction on earth, and provide rather that your name 
be written in heaven. Instead of subjecting men to 
your power, endeavor to attain the subjection of your 
lusts. Overcome the perverseness of your will. Sub- 
due your headstrong passions. Acquire the wisdom to 
know, and the greatness to command yourself. 

As self ignorance and pride reciprocally foster each 
other, so the more sordid, self blinding influence of av- 
arice is equally hostile to self knowledge. ‘There is, in 
a proud ambition, a distant semblance of native great- 
ness and generosity. But covetousness is thoroughly 
and undiseuisedly sordid. A proud ambition is a sort 
of ebullition or overflowing of the spirit: covetousness, 
a degradation or sinking even below the flesh. It is 
burying ourselves alive, in anticipation of the primi- 
tive, penal curse, ‘dust thou art, and unto dust shalt 
thou return.” It is assuming an occupation and an 
interest even beneath the reptile tribe. They grovel 
by instinct, to satisfy hunger. But the covetous man, 
all lustful and greedy, exacts without mercy, “rakes 
without measure” and accumulates without object or 
design, “never satisfied with dust, until he return to it 
himself.” 

Possession, honestly acquired, brings no reproach. 
The treasures of the world, in worthy hands, are a val- 
uable deposit. The fair, liberal, successful adventurer 


for wealth will ever meet respect. He, who by hon- 


orable means accumulates, and by generous deeds 
dispenses comfort and joy around, will be an object 
of yeneration and love, maugre envy and every vile 


54 SERMON VY. 


passion. But the covetous, griping, hard hearted mis- 
er will ever be as contemptible, as he is miserable... 

Under the full dominion of this mean passion, en- 
grossed with this unmanly desire and pursuit, how im- 
possible that he should know himself in his character, 
his obligations, his duties, his moral dignity and his 


better hopes. Accustomed to regard riches as the end, ° 


the supreme good of man, he has other measures of 
goodness, of excellence, of dignity and of duty than 
what reason, conscience and religion prescribe. A 
stranger to the charities of life, surrendered to its evil 
maxims and subjected to its paltry prejudices; forming 
of his own petty concerns an exclusive circle, beyond 
which, he never excurses, but in quest of prey; his 
soul at length becomes a moral waste devoid of gener- 
ous sympathies, just sentiments and correct opinions. 
In the progress of his self delusion, he comes finally to 
imagine, that the public sentiment accords)to” him a 
large portion of that homage, which he pays to his idol. 
Nor does he once suspect that accumulated wealth in- 
creases the indignation and scorn, with which the sei- 
fish and mean man is regarded. ) pitt 

Would he then divest himself of the veil, which 
hides him from himself, would he understand his own 
nature and relations, and the character he ought'toform 
and sustain ; from the book of wisdom, let him receive 
this instruction, that wisdom itself is much better than 
gold, and understanding rather to be chosen than silver; 
that the price of that respect, he so unjustly” demands, 
is the discipline of religion and virtue—is the exercise 
of benevolent and generous goodness, and a steady, 


h 


SERMON VY. 55 


persevering progress in intellectual and moral improve- 


ments — 


“Finally, the voluptuous passion, in its unrestricted 
indulgence, is a fatal obstruction to a salutary self 
knowledge. The voluptuary is, of all beings, most de- 
plorably subjected to a moral blindness. Enslaved to 
his bodily appetites, he is under a miserable self degra- 
dation, a shameful abandonment of character. The 
fumes of sensuality sadly darken the intellect and per- 
yert the judgment. “The corruptible body,” says the 
son of Sirach, “ presseth down the incorruptible spirit, 
go that we hardly guess aright.” He, who adopting 
the maxim that, to follow pleasure is to follow nature, 
surrenders himself to the impulses of sense, is conduct- 
ed by the most deceitful of all guides. Devoting his 
better faculties at the shrine of sensuality, he becomes 
incapacitated for those moral and sentimental delights, 
which form our highest and purest enjoyment. Andhe 
looses sight, in his range of forbidden objects, of his 
better interest. He becomes forgetful of the God that 


‘made him, the Saviour that redeemed him, the hopes, 


which ought to inspire him, the moral dignity, which 
should sustain him, the spirit of grace which proposes 


to sanctify him, and the immortality that awaits him. 


Let the christian, who is called to glory and to vir- 
tue, who is instructed in the proper character of man, 
as a mortal and an immortal being, let him aspire to 


_ better things, 


Let those under the self blinding influence of ungov- 
erned passions, take refuge in that religious discipline 
and that godly fear, whose property it is, through grace, 
to dispel our moral blindness. 


56 SERMON VY. 


Let all, of whatever description, be watchful a- 
gainst the inroads of passion; by christian philosophy 
and sound reflection correcting their excesses; and 
standing in awe, that they sin not. Let us oppose rea- 
son to passion and grace to depravity. Let us accus- 
tom ourselves to reflect seriously and profoundly upon 
our nature, our situation and our duties ;—to study 
ourselves and ponder our condition ;—especially, to 
understand both our greatness and our littleness, our 
dignity and our degradation, From the conviction of 
our greatness, we shall learn to keep aloof from what- 
ever is debasing; and by the sense of our littleness, our 
pride will be repressed, and we shall learn to think so- 
berly and as we ought to think. Our own character- 
istic propensities and peculiar dispositions must be sub- 
ject of investigation and scrutiny, would we walk hon- 
estly and as children of light. The: weaknesses and 
defects of our character—our constitutional infirmities 
and vices must be detected and marked, in order to 
correction. As none are so profligate in vice, but they 
have some residue of virtue, so there are none so vir- 
tuous, but they have some vicious propensities. In the 
personal recognition of this truth, we may greatly ac- 
celerate our moral progress, fortifying against the vices 
to which we are prone and cherishing our incipient vir- 
tues. Some generous sparks may thus be enkindled 
and raised to a glorious flame ; and some huge deform- 
ities may be excinded from our character, no longer 
to marr our peace and better hopes. 

Finally, in the great work of self discipline and self 
knowledge, the advice of the son of Sirach is most im- 


va 


SERMON VY. ir 


portant. in w hatsoever thou doest, be mindful of 
the end.” The end crowns every pursuit and adven- 
ture. What then is the end you propose in all the la- 
bor and travail you take under the sun? This, my 
brethren, is a momentous inquiry. Have you learned 
to elevate your regards above the objects of cupidity 
and ambition, to the riches and glories of the new Je- 
‘rusalem, to the eternal rewards of religion and virtue, 
to the favor of God, the salvation and fellowship of Je- 
sus Christ and the eternal society of saints and angels? 
There alone may we fix an object worthy our regards 
as an ultimate end. ; 

Happiness is our beings end and aim. The life of 
the soul is that, which emphatically deserves the name. 
Terrestrial treasures, we may innocently desire, as 
means of doing good on earth, in prospect of a rich re- 
ward in heaven. The propensities of sense, we may 
sparingly indulge, for the ends of passing life, looking 
for a better inheritance—for purer, more abiding joys. 
The honor that comes from men, we may seek to com- 
bine with the honor that comes from God; that, by.the 
influence and.scope of virtuous example, it may pro- 
mote our attainment of immortal glory and felicity. 
To this exalted destination, may we rise, in the hum- 
ble path of christian duty and discipline and in that 
path alone. 

May God Almighty lay His restraints upon us and 
direct our hearts and lives, that we may so pass through 


things temporal, as finally to loose not the things 
eternal. 


o 3 


«Nada rads Elev e2tp 
NANDA Tinie b-Risfetr Rte nema | 


ia HA 


? 


bE Wane: Mpa ind 


SERMON VI.—Maruew 5, 4. 


% Blessed are they that mourn, for they shall be comforted.” 


THE admirable system of ethics, which our blessed 
Lord proposed to mankind, has principles diametrically 
opposite to those, which had obtained in the world. 
The patient, passive virtues, prior to christianity, had 
little scope or credit. Pride, like a collossus, was ele- 
vated over all the virtues. 

Christianity assigns to morals, a different aspect; to 
the human energies, a rectified view and endeavor. 
Jesus Christ lays the foundation of greatness and glory, 
in poverty of spirit. He makes the possession of the 
earth the purchase of that meekness, which is apparent- 
ly adverse to the spirit of worldly enterprise. And he 
promises comfort and consolation, as the attendant and 
fruit of its seemingly opposite, mourning. The intro- 
duction, in the commencement of our Lord’s discourse, 
of these novelties and supposed incongruities, (which, 
however, the christian knows to be perfectly reconcila- 
ble) had the intention and the effect of exciting and fix- 
ing the interested regards of the auditors; and at the 
same time, of representing the subject matter, at large, 
as wholly superior to all human productions, and there- 


fore to be received, as it was in truth, the word of God. 
= 


anes SERMON VI. 


We are told then that they who mourn shall be com- 
forted ; that sorrow and sadness shall lead to consola~ 
tion and joy. But there are, of sorrowing, various 
kinds and occasions. It is therefore important that we 
distinguish that particular kind, which shall tend +to'this 
happy issue; which supposing, not merely a natural, 
but.a religious temper. and state, is regarded as a sub- 
ject of moral consideration. ‘There are occasions of 
bitter lamentation and sorrow, in which volition has 
little or no previous concurrence; and in which the 
emotions are instinctive and involuntary. Nature, in 
such cases, exerts a force which prevents the powers and 
offices of reasoning. And so far as an action is purely 
natural, it is, in a moral sense, neither good nor evil. 
Though reflection, in due time, interpose, to moderate 
the sensations, yet the laws of the machine, whence 
these sensations are derived, are, in some sort, beyond 
contrel. The occasions here referred to are violent 
pains and maladies of body ; evil and viciated bodily 


temperaments, which lead to melancholy and despond- 


ing thoughts ; sudden and distressing secular privations, 
or losses of property; more grievous privations, in the 
loss of friends and relatives, particularly of parents and 
. children. «These causes of mourning, always incident- 
al to the mistrable children of mortality, are adapted to 
very valuable moral and religious uses: and when thus 
improved, they, like’ all virtuous and holy affections 
and acts, are fruitful of comfort and peace. But the 
sorrow. or mourning thus occasioned has in itself noth- 
ing of that sorrow, to which the promise is annexed. 


om Lo 


a 


SERMON VI. 61 


Causes and circumstances purely natural have no rhoral 
complexion. The regrets, which secular losses occa- 
sion, testify rather of our worldly mindedness, of a mun- 
dane spirit, than of our meetness for heavenly commu- 
nications. Arbitrary impressions have nothing of mer- 
it or desert. Thus, the excesses of sorrow under afflic- 
tive bereavements often act with a violence, which sets 
reason and reflection at defiance. The powers of rhet- 
eric are exerted and the maxims of philosophy urged 
in vain. A fine thought or moral reflection, on these 
occasions, is totally impotent against the torrent, with 
which nature forces along. ‘Time alone can arrest its 
rapidity, by gradually exhausting and spending its force. 

There is also a criminal kind of sorrow, which flows 
from the workings of disappointed ambition and envy 
and revenge and covetousness. ‘This state or temper 
so destructive of all peace and composure, forms a dis- 
qualification for every blessing; more especially, for 
the consolation here promised. It is that sorrow of the 
world, which the apostle tells us, worketh death: a 
sorrow, in some sense, without hope ; which tends rath- 
er to fill the soul with terror and images of wo, than to 
administer comfort and joy. 

The sorrow intended by our Saviour, proposed as 
the subject of special reward, and which constitutes an 
instructive topic of discourse, is a religidus sorrow, 


proceeding from a religious principle and) having 


. relation to a religious object. We might, in this 
place, introduce a catalogue of separate articles; a 
volume of distinctions and divisions might be form- 


ed. «But we shall abridge the subject into two princi- 


pal articles ; that sorrow, which is an act of repentance 


62 SERMON VI. 4 


for our own sins; and ¢hat sorrow, which isa sentiment 
- of holy regret for the sins of other mens 

Sin naturally brings sorrow, as it naturally brings 
misery ; as it isa self-avenger ; as it pursues its author 
with a train of evils and unhappinesses. “Human phi- 
losophy therefore has dictated virtue, when no reference 
was had toa Diety anda future existence» But the 
sorrow, which shall lead to comfort and consolation, is 
something more than a reasonable regret, upon motives 
merely prudential and selfish. The sorrow, which we 
are told, worketh repentancé unto salvation, is ground- 
ed in moral considerations. It has respect toa Supreme 
Being ; is supposed to flow from just reflections on our 
relative character, our obligations, our motives to obe~ 
dience, our criminal defection and crimes, and the ma- 
ny sacred bonds of gratitude, honor and interest, we 
thereby have broken asunder. It supposes, in short, a 
yeturn to correctness of sentiment and principle. It 
supposes that our illusions are dispelled; that the abom- 
inable thing, which God hateth hath at length divested 
itself of those false allurements, with which it first ap- 
proaches and tempts our virtue; and that we’ are now ~ 
prepared to return to God, with weeping and fasting 
and mourning, with all our heart. bi 

As our own personal sins, so also the sins and impi- 
 eties of other men, are causes which ought to affect us 
with sadness and sorrow. When we even consider the 
natural evils of life, our sensibilities cannot but be deep- 
ly and ‘severely pained. ‘The visible scenes of human 
distress, the many miserable objects, which present 
themselves, especially in great and opulent cities, where 


nd 


SERMON VI. 63 


the pomp and pride of luxury and its concomitant mis- 
chiefs and miseries are met in the same view ; these 
melancholy proofs of human suffering and sorrow are 
calculated to excite very sorrowful reflections. The 
unseen miseries of life, as being more numerous, are 
perhaps, in many respects, still more afflicting. Not a 
few, under an exterior of felicity, are the victims of 
some secret, incurable malady of soul. The great num- 
bers of the distressed, who are restrained by motives 
of delicacy or propriety from making their misery 
more public, constitute unquestionably the greatest 
mass of human misery. And if we add to these, the 
more extended national woes, which proceed from pow- 
er abused; from lawless ambition ; from violence, per-, 
fidy and cruelty prompted by lust of dominion ; imagi- 
nation itself is overborne by the scene. We are pre- 
sented with an evil under the sun so dismaying, that 
humanity recoils from the spectacle. Here then are 
just grounds of a sorrow, which furnishes occasion for 
many moral and religious reftections, and which presses 
practically the duty of weeping with those, who weep, 
and mourning with them that mourn. 

But those, which ought still more strongly to affect 
us, are the moral evils of the world. The bearings of 
these are most awfully serious on human existence and 
happiness. When we bring into consideration the mis- 
erable consequences of man’s sinful defection from God ; 


_ “when we consider how much the whole world is out 


of frame, that it lieth in wickedness, that it travaileth in 
pain for the manifestation of the sons of God” that 


64 SERMON YI. 


even where it has been irradiated by christianity, the 
ends of that divine dispensation are but partially attain-. 
ed; when we consider “ that a very general corruption 
spreads itself throughout the very kingdom of Christ ;” 
that there are so few, in comparison, who are willing to 
understand and conform to the genius of the . gospel, 
careful to maintain good works and walk worthy of the | 
vocation unto which they are-called; when we consid- 
er that so many have rejected the counsel of God, 
and denied the Lord, who bought them; that so many 
others are employing the semblance of godliness as @ 
cloak to vice and villainy, and making of religion, a sol- 
emn mockery ; when we turn our eye upon the crimes 
and abominations of which, this earthis the theatre ; 
when we contemplate man, not only as the ingrate and 
rebel against God, but as the enemy of his fellow-man ;_ 
when we listen to the groans of the nations, trace the 
bloody footsteps of that accursed engine, despotic, un- 
limited power, and witness the abortive, expiring strug 
gles of communities once happy and prosperous, against 
the ruthless rapacity of a lawless and sanguinary in- 
vader; when finally, we extend our reflections to the 
consequences, to which these impieties and criminal 
deeds are tending, when the wrath of God shall be re- 
vealed from heaven; we cannot but be affected with the 
most tender and moving sentiments of sorrow and com- 
passion. We shall be even disposed to wish with the 
prophet, that our head were waters and our eyesa foun- 
tain of tears, that we might weep day and von over 
the moral maladies and miseries of man. 


SERMON VI. @ 


_ In full consent with scriptural practice and evangeli- 
cal .precept are these. pious sensibilities, these moye-. 
ments of holy regret. Of their obligation and moral , 
character, we are specially advised by the precepts of 
Jesus Christ, the example, of holy David and_ other 
good men, and the animated expostulation of the apos- 
tle Paul. - : ries ‘ y 
_ A blessing belongs to those, who thus sorrow after 
a godly sort, for they shall be comforted. First, as it~ ~ 
is an.expression of repentance for our own sins. By 
calling our ways to remembrance, we discover the 
plague of our own heart. By pondering the dreadful -.. 
nature and. tendencies of moral evil, our hearts are 
moulded to a fitness for divine communications. And 
in the excitement of. holy affections and the sealing of 
_ yirtuous purposes, we have consolation and peace, from 
the very depth of our wretchedness. Whether repen- 
sance be considered as, in itself a natural, or only an 
instituted means of reconciling offenders to their offend- 
‘ed Sovereign ; bringing assurances of this acceptance, 
it cannot but be accompanied with much. present and 
secret comfort and joy ; as it places men in a state of 
peace with their Maker, peace with their own conscien- 
ces and peace with the world ; as it gives them access, 
with confidence, to: the throne of grace; as it gives 
them. the prospect of that glory, which shall be revealed 
hereafter ; as it proffers an exceeding great reward, in 
the expectance of a state, where all occasions of sorrow- 
ing shall for ever cease, and one uninterrupted flow of 
felicity and joy shall eternally prevail. | 
be ‘ene 9 


66 SERMON VI. 


Again, this godly sorrow shall bring comfort, as it is 
a sentiment of holy regret for the sufferings and the sins 
of others. Compassion, which carries suffering in the 
very notion of it, is, in some sort, an exception to the 
apostles observation, that no suffering, for the present, 
is joyous, but grievous. — In following this gentle, but 
powerful impulse of nature, the mind is affected with a, 
peculiar gratification. ‘The after reftection upon. its 
proper acts and offices is also soothing and delightful. 
It- belongs indeed to those more pure and refined, 
those most generous and sensible joys, of which a great 
and noble mind is susceptible. To the Being, who is 
full of compassion, whose spirit is grieved at the sins 
of men, it ae our nies Pinney pe ie 
ders us meet objects of His favor. And when with a 
- sympathetic regret for the evils of our brethren, we con- 
nect a holy solicitude for the honor of our Maker, our 
redeemer and sanctifier, we have a subject of lamentation, 
which answers to the promise of having comfort and 
consolation in sorrow ; of reaping in joy, when we thus 
sow in tears; and of finally entering into the joy of our 
‘Lord. 

It is not the part of religion, to spread perpetual 
gloom over the aspect and the offices of human’ life. 
‘The eyes of a christian are not to be perpetually suffus- 
ed with penitential tears; nor is he to cherisha vapid, 
‘visionary, ineflicient commiseration. But it is most 
salutary, that he sometimes call his ways to remem- ~ 
brance, with humility and self abasement ; with a strict- 
ness and impartiality, which shall tend to sorrow, and 
a sorrow, which shall be fruitful of joy. It is peculiar- 
ly befiting the character he professes, to accustom him- 


’ 


SERMON VI. | > 67 
self, éspecially in an evil and disastrous day, to reflect 
‘with tender and afflictive emotion on the sufferings and 
‘sins of his brethren. To have these subjects familiar 
‘and to cherish these sensibilities is to make the heart 
Detter; and they unquestionably are bad passions, 

. which would counteract and stifle them. 

There is a natural gradation of graces. There is a 

‘due connection and order in the christian virtues. 
There isa time to mourn and a time to be merry; a 

- timeto weep and a time to rejoice. God grant, we may 
all so meet the occasion of joying and sorrowing in life, 

“that we hereafter may rejoice with joy unspeakable and 
full of glory. 


‘ 


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Seon - SERMON VII.—Parturians 4. 8. 


« Finally brethren, whatsoever things are true, whatsoever things 
are fionest, whatsoever things are just, whatsoever things are 
pure, whatsoever things are lovely, whatsoever things are of good 
report; if there be any virtue, and if there be any praise, think 
on these things.” 
X 


THE writings of Paul, our great apostolic father, 
constitute a most interesting part of the christian can- 
on, While his conversion to christianity forms an im- 
portant item in its historical proofs, and while his doc- 
trinal disquisitions afford valuable instruction for the 
direction-of faith, his moral injunctions, ample in their 
sense and appropriate in their use, comprise the best 
rules for the regulation of conduct. ‘To adapt particu- 
lar, appropriate rules to every. possible case or circum- 
stance would be impracticable. . The most perfect moral 
system can only supply this, multiplicity of distinct, min- 
ute directions by certain general characters, of easy, de- 
terminate, perspicuous meaning and application. And 
suchis the passage before us. ‘‘ Finally, brethren, what- 


soever things are true—are honest—are just—are pure | 


—are lovely—are of good report ; if there be any virtue, 
and if there be any praise, think on these things.”’ 

We shall give these several articles their distinct 
consideration. By the things, which are érue, are un- 


questionably intended those habits and practices; that. 


70 SERMON VIL. 


course of life and manners, “ which are agreeable to the 
state and disposition of things in nature; suitable to 
our own constitution, rank and character in the uni- 
verse; and consistent with the relations we bear and 
the various obligations we are under to other beings.” 
The recognition of this rule, as one invariable standard, 
to which we are ever obliged to conform, is only in dif- . 
ferent terms asserting ‘‘ that we are required to live and 
act like ourselves, and in the same manner to treat our 
fellow creatures ;” that we are to remember and res- 
spect our rational and moral character ; our spiritual, 
immortal interest; and our religious privileges, duties 
and prospects: that we be habitually mindful of our 
relation to an infinite, invisible creator and sustainér ; 
practically acknowledging our dependaneé; indebted- 
ness and responsibility : and finally, that in all our inter- 
course with other men, we behave consistently with our 
social connections, dependancies and obligations; ex- 
ercising and cherishing those dispositions and affections 
and attending to those moral and civil distinctions, 
which are prompted and notified by particular cireum- 
stances and situations. ‘That it is our duty, in this 
sense, to attend to truth, is a self-evident proposition, of 
which it is difficult to sey a medium of bi cy i 
self-evident. 

Are any insensible to this primary obligation ? they 
hhave only to glance at the absurd supposition and fear- 
ful consequences of an opposite scheme or system. ~ 

The opposite scheme would then suppose and imply 
that man, with the highest interest in right moral ac- 
tion, has yet no definitive rule of action. It — sup- 


SERMON VIL. 74 


pose.a full licence, “ on every start of petulant humor” 
—on every impulse of headstrong appetite—on every 
uggestion of malevolence or cupidity, to viclate the 
settled order and economy of the world. It would sup- 
pose that, for a momentary, partial, mistaken good, we 
¢ at liberty to sacrifice a permanent, real, infinite good. 
Tt would suppose that our moral ingenuities were only 
puerile prejudices; that the perceptions, feelings 
and sgftiments of our internal nature »were illusive: di- 
rectories; and that unnaturally yile and monstrous 
characters are equally the objects of approbation and 
complacency with the regular, the virtuous and good. 
Zt would imply moreover that beneficence and gener- 
osity have no claim on our gratitude; nor indigence 
and wo on our commiseration ; and that the names of 
disinterestedness, generosity, ingenuity and gratitude, 
of justice, equity, honor and decency are mere empty 
sounds devoid of meaning. Inthis manner, to contra- 
dict the truth of things by our practice, were a more 
dangerous and criminal absurdity than to deny it in word 
or speculation. And the language of action and behav- 
iour is justly regarded as more significant and uner- 
ringly characteristic than mere lip declaration and pro- 
FewSIOMK? Yo 6 Rae: aoe 
In descending from general to particular duties, we 
may consider the apostle as enjoining veracity and fi- 
delity ; sincerity in our professions of reverence and 
— devotedness to God; truth and punctuality in our 
friendships, promises and engagements ; exemption 
from dissimulation and falsehood, deceptive adulation, 
fraudful overreaching and chicanery ; vices, which ex- 


72 ' SERMON Vil. 


pose the basest and vilest disposition, and rnccciuis 
are perpetual mischiefs and infelicities among men... 


- Who does not see that the prevalence of mutual t 
and confidence among men—that the virtues of aide 
sincerity and fidelity, are indispensably Tequisite, not 
merely to the conveniency and prosperity, but to. the 
yery existence of the social state? Who that has, any . 
remains of moral sensibility, but is shocked at the 
lation of these primary duties of humanity? A \ 
that is a believer in the gospel revelation, but must b 
awed by its denunciations against all liars and ap 
and be excited and persuaded by the terrors o ehh 
Lord, to think on and practice whatsoever zt 
érue. ‘Lie not one to: another, brethren,” says, the — 
apostle; ‘‘ for we are members one of another 5? in im- 
porting that, as our most valuable enjoyments arise 
our social connections, those enjoyments essentially de. 
. pend on mutual trust and confidence among ‘the. sever- 
al members; importing further, that we, as christians, 
are connected in a still more important and sacred in, 
terest ; and that falschood and deception, by introduc. 
ing confusion and discord, oppose and subvert that 
spiritual edification, into which we are built up andren- 
dered meet for an inheritance among them he arg sang 
tified. 

The apostle next calls our attention ‘to. yt cal 
things are honest ; or as it may be rendered “ decent, 
grave, venerable.” There is a very obvious propriety 
in this order of the subject ; for nothing is more wa? 
nothing more venerable than truth; than falsehood, 
ing more indecent, base and reproachful, The ob- 


SERMON VII. 73 


gervance of this rule and the maintainance of this char- 
acter will be important to every one, whose moral dis- 
“@ernment, sense of honor, and native seeds of goodness 
‘yetain their due vigor andinfluence. Certainly things 
‘decent, as becoming the dignity of the human nature ; 
things venerable, as procuring honor and respect ; and 
grave, as expressive of sedate reflection and solidity of 
judgment ; things connected with a just and dignified 
consistency of character, in exclusion of every thing sor- 
did, indecorous, effeminate and vicious; things chasten- 
erly and correct, exempt from all frivolous for- 
y, churlish moroseness, superstititious and hypo- 
‘critical affectation or severity; these things, I say, can 
never be regarded as of minor importance, by beings 
impressed with moral obligation and inspired with 
‘christian hopes. 

By the honestum here inculcated as a particular rule, 
by the things that are grave, decent and venerable, are 
specially to be understood a calm, collected, equable 
temper, free from violent perturbation and passionate 
excesses ; 2 mind and spirit erect against every crim- 
inal influence or motive; a conduct and conversation, 
on all occasions, consistent with gentle manners and 
expressive of due respect to the feelings and senti- 
ments of our christian brethren ; exemption from those 
rudenesses and affrontive airs or expressions, which 
create disgust, alienation and contempt; in short, a 
uniform, undeviating adherance, in every circum- 
stance, to the principles of rectitude and propriety, 

10 


74 SERMON VII. 


from the strength of inward regularity, and the cial 
ing influence of evangelical motive. 

Thus, walking honestly, as children of light axa; me 
the day, thus acting in character, as reasonable, ac- 
countable beings, we shall adorn and commend reli- 
gion; while religion, in return, shall constitute our 
chief ornament, honor and excellence. 

In attending to the preceding articles, we haye, in 
great measure, anticipated what, as general rules be- 
longs to the two following ; whatsoever things are 
just ; that is, right and fit in themselves: whatsoever 
things are pure; that is, tending to the refinement, the 
purity, the perfection of our intellectual and moral na- 
ture. Things are right in themselves because con- 
sistent with eternal reason, with truth, with the estab- 
lished scheme of the universe, and with every idea of 
natural order and harmony. ‘The same things are 
pure in themselves, because tending to preserve un- 
impaired and unsullied, the grace, the comeliness, the 
correctness of the human character. . . 

These are therefore in principle, one and the same. 
They jointly constitute a sacred engagement, an indis- 
soluble bond to truth, to right action, to moral cor- 
rectness, to universal purity of dispositions, affections 
and manners. 

If we descend to particulars under each of tists ar- 
ticles; by things just are intended a scrupulous regard 
to the rights, which belong to others, with a determin- 
ed, unremitted purpose, on all occasions, to hold them 
sacred and inviolate: that we be just in relation to 


SERMON Vi. 75 


their person, their reputation and their property = that we 
be just to their merit, by cautiously suppressing every 
‘envious emotion, and frowning out of view every foul, 
injurious as persion : that we be “ just to their infirmi- 
ties,” by the most charitable construction in doubtful 
‘cases, and by candidly weighing every favorable cir- 
cumstance of palliation: that we be just in our traffic, 
just in our demands, and just in the degree and meas- 
ure of our resentments : finally, that we be negatively 
just, by religiously abstaining from all iniquitous usur- 
pation, tyrannical abuse of power, evil surmisings on 
character, sinister arts and guileful practices, and the 
whole catalogue of social evils and wrongs, whose 
prevalence saps the pillars of the social fabric, and scat- 
ters in society the seeds of ruin and political death. 

It is hardly necessary to add that, by things pure, in 
a special sense, are intended, a careful, uniform self 
government in regard to the voluptuous and concu- 
piscent passions; a strict, undeviating adherance to 
the rules of temperance, chastity and decorum ; abstain- 
ing religiously from all illicit indulgences in thought, 
expression or action ; thus keeping our vessel in sanc- 
tification and honor, and escaping the corruptions that 
are in the world through lust. 

« Know ye not,” says the apostle, “ that your bodies, 
in which dwelleth the spirit of God, are His temples ; 
and that, if any man defile the temple of God, him shall 
God destroy ?” : 


The apostle, in his happy arrangement of moral . 


forms, places next, whatsoever things are lovely. If 


76 SERMON VIL 


there be things in themselves lovely, they surely are » 


the proper objects of esteem, of attachment, of choice . 


and pursuit. If certain characters or qualities are Jove. 


fy, or deserving of our love, they are the objects of de-. 


light ; and they, of course, ought te be cherished, cul- 


tivated and improved. Moral excellence, or virtue in- 


general, has every thing to attract and to interest reason- 
able beings. It is in itself all lovely, and calculated 
intrinsically to engage our love, But there is an order 


of graces, there are grades of excellence, there isa dis- 


tinction of particular yirtues. There are virtues of pe- 
culiar, uncommon amiableness, of which the apostle 


would have christians particularly thoughtful and em- _ 
ulous. And what are the qualities and actions, which 


moral feeling and taste, observation and experience 


thus designate ? but gentleness, meekness, friendliness, 


candor, condescension, forbearance and charity ; ten. 
derness of heart ; a.quick sensibility to favors, and a 
manly indifference to wrongs; a lively and active sen- 
sibility to the sufferings and sorrows of others, and es- 
pecially to violated and depressed virtue ; a ready and 
cheerful relinquishment of our own rights to the claims 
of our christian brethren. These are the virtues, 


which have a peculiar, special, attractive beauty and 


gracefulness. ‘These are the virtues, which adorn the 
characters of the eminently good. And these (may we 
not add) are the virtues, which characterised those, 
whom Jesus loved. ne 

The apostle, proceeding in a just order and rising in 
his climax adds, whatsoever things are of good reporé. 


SERMON VII. 17 


Nor does he intend by things of good 7eport, those 
actions and qualities, which Hive only a circumstantial, 
local, accidental estimation and credit. He means not 
those actions, which merely suit the taste and genius 
of the country in which we live, or those only “ which 
"are reverenced from force of education and habit or an- 
cestral authority ;” but such as are universally well re- 
ported of, in all ages and nations, however disagreeing 
in particular sentiments, modes of living, systems of 
policy or forms of religion. Actions or moral charae- 
ters, having this combined testimony, this agreement of 
sentiment, this harmony of suffrage or applause, are 
of course approved from reason, not prejudice or pas- 
sion ; are of intrinsic, immutable excellence, are found- 
ed in the common frame of our nature; and are evin- 
_ ceive “of one original superior faculty, which magiste- 
vially dictates to all, on general rules; and is therefore 
the light, the voice, the law of God in His creature and 
| subject, man.” The apostle then does not enjoin 
_ things of accidental, circumstantial acceptance ; but of 
_ universally acknowledged intrinsic excellence. — 

Tt is easy to conceive a state of society, m which 
_ the sense or suffrage of the majority shall make a false 
| report of the nature of things, and palpably contradict 
the rule of truth.” The things, which, in this case, 
| are, partially and locally considered of good report, 
_ shall be very ill reported of by wisdom—by the voice 
of conscience—by that more general less fallable direc- 
tory, to which the inflexibly virtuous man_ will ever 
yefer himself. This subject has an important bearing 


78 SERMON VII. 


on practical opinion. The applauses of men, when 
expressive of worth—when proceeding from the dic- 
tates of enlightened, universal reason, are a motive well 
adapted to influence an ingenuous mind. But when, 
from the fatal predominance of ignorance, demorality 
and vice, these distinctions are annexed to contempti- 
ble and vile characters ; the wise man will boxeonereginanat 
the virtuous man will despise them. — EROS, OS 
The particular virtues, which the apostle specially 

designed by things of good report, are those which 
mark nobleness of disposition and greatness of soul; 
as, a disinterested, active, diffusive benevolence, com- 
passion and generosity; returning of good for'evils 
forgiveness of injuries; moderation in affluence and 
power; humility and affability in exalted stations ; in 
short, the whole train of amiable and interesting vir- 
tues and graces, which, in the sight of the wise and the 
good, adorn and dignify the human character. © 

~'The apostle finally subjoins, “ If there be any virtue 
and if there be any praise, think on these things.” If 
there be any virtue and if there be any praise ; if virtue 
and the sentiments, which annex to it, be indeed reali- 
ties and bottomed in nature; or if there be some par- 
ticular transcendent virtue calculated to adorn the char- 
acter with a peculiar lustre, not distinctively notified 
by any one of the preceding articles; or finally, if there 
be some appropriate, characteristic virtue, to which 
your peculiar situation imperiously calls you ; think on 
these things. The acceptation of the clause under 
either or all of these senses, will evince, that in the. 


SERMON VIL 79 


mention of virtue and praise, after things true, honest, 
just, pure, lovely and of good report, nothing redund- 
ant or trivial has fallen from the masterly pen of St. 
, And first, if virtue be indeed a reality and not an 
empty fiction; has it a positive existence in nature, in 
system, in precept and in life; do we in vain seek it 


- from the pens and the practices of heathen sages, whose 


systems and lessons are comparatively empty, spiritless 


_ and illusory; does the glorious gospel of the blessed 


God alone display it in full orbed lustre ; are the things 


intrinsically worthy to exercise the thoughts and mould 
and model the practice, alone exhibited in that divine 
_ system, of which we have here a fair compend ; are we 


constrained to admire the extent, the sublimity, the per- 


1 fection of the gospel moral; and are we smitten with 
| the compass, the fullness of sense, the perspicuity, con- 
ciseness and elegance displayed in this incomparable 
"passage; then think on and practice these things. 
| Think of the. beauty, the loveliness, the high moment 
| and solemn obligation of the things which are true, 
| honest, just, pure, lovely and of good report. Ponder 
them. Dwell upon them, until the ardor of virtue 
| shall warm your breasts and excite you to renewed, 
determined, effective endeavor to exemplify them in 
_ your life and character. 


. Again, is there any transcendent quality not distinctly 


| marked under these characters; is there within the 
| compass of your power and means some superior vir- 
| tue meriting extraordinary applause and distinguished 


so SERMON YH. 


rewards, and fruitful of peculiar self gratulation ; with — 
proportionate ardor, aspire after the pperpcter of that 
virtue, esteeming it a highly commendable ambition to _ 
excel in it. Contemplate, in their intrinsic worth and 
personal interest, the high and surprising essays of © 
goodness, in life and in story. Survey and admire them 
in the characters of great and good men. Behold them 
portrayed, exemplified and inspired by the great Au- 
thor and finisher of our moral faith ; and let a generous ! 
ambition awaken within you a correspondent a | 
and resolution. 

Finally, if there be some appropriate, characteristic 
virtue imposed by your special situation; do the cir- 
cumstances, in which God has placed you and the ~ 
trials, to which He has called you, require some high — 
exertion of self denial or difficult duty ; think, O think 
with the firmness of a reasonable and the solicitude of — 
an immortal being, of this province of your probationa- ; 
ry vocation. In the exercise of staunch thought and . 
manly reflection, be true and faithful to your trust, | 
your profession, your God and your better interest. 
Be sober; be vigilant. Resist temptation. Be spec- , 
jally observant on that point, where danger and duty — 
thus powerfully press. Be thoughtful of the provi- . 
dence which has appointed your lot. Be thoughful of 
the motives, which should bind us to fidelity. Be 
thoughtful of the authority, the purity, the perfection of 
the law you are under: of the power, in whom icici 
you have strength; of the prize, for which you con- 
tend; of the exceeding great reward, that awaits you 


SERMON Vu. 81 


igh. Put on the whole armor of God. Be strong 
a¢ Lord and in the power of His might, Ever 
Wve and practice the things that are excellent,— 
oever things are true—are honest-—are just—are 


; pure—are lovely—are of good report; if there be any 


Virtue and if there be any praise, think on and practice 
these things, 
Pa | 


Il 


SERMON VIII.—EocctestasTEs 12. 1—8. 


« Remember now thy Creator in the days of thy youth, while the 
evil days come not, nor the years draw nigh, when thou shalt 
say, [ have no pleasure in them: while the sun, or the light, or 
the moon, or the stars, be not darkened, nor the clouds return 
after the rain. In the day when the keepers of the house shall 
tremble, and the strong men shall bow themselves, and the 
grinders shall cease because they are few, and those that look 
eut at the windows*be darkened, and the doors shall be shut in 
the streets ; when the sound of the grinding is low: and he 
shall rise up at the voice of the bird, and all the daughters of 
music shall be brought low: also when they shall be afraid of 
that which is high, and fear shall be in the way ; and the almond 
tree shall flourish, and the grasshopper shall be a burden; and 
desire shall fail, because man goeth to his long home, and the 
mourners go about the streets. Or ever the silver cord is loos- 
ed, or the golden bowl be broken, or the pitcher be broken at 
the fountain, or the wheel be broken at the cistern. Then shall 
the dust return to the earth as it was, and the spirit shall re- 
turn unto God, who gave it.” 


IN this passage, we have a collection of hicroglyph- 
ics, the meaning of which, with a superficial reader, is 
far from being intelligible. Divines, to decipher their 
sense and develope the exact ideas of the Author, have 
ofttimes exerted their talents, their learning and indus- 
try. But the fruit of the various attempts of this sort, 
has been far from establishing one uniform conc ur- 
rence of opinion. Different theories have been adopt- 
ed; and even some, who have brought to: the task a 
respectful share of good sense and erudition, have re- 
linquished it in despair, pronouncing it impossible to 


64 SERMON VIIT, 
” 

explain the images with clearness and conviction. 
That learned ‘commentators, have so ill succeeded with, 
this difficult passage may perhaps, in é.. ‘measure, .- 
be ascribed to their having adopted a scientific instead... 
of apopular investigation. The Author of this book of . . 
Ecclesiastes was, without question one of the greatest — 
naturalists of his time, and well versed in all the then » 
current philosophy and science. Still howeyer, it may. 
be questioned, whether a moral treatise or poem having | 
for its object, the moral improvement of people at 
large and especially the younger class, is best illustrat- 
ed on those principles. When entering into the style | 
of figure and couching his moral reflections under im- | 
ages intended to strike the feelings, would he not rath- 
er have borrowed his allusions from objects very 
generally known and familiar, than from things under- — 
stood by none except the adepts in medical science. 
This being presumed, it will follow im consequence, 
that we are to search, not in the obscurity of techni- 
cal phrases, not in the depths of medical science, but 
in the natural and civil history of the Author’s country 
and time, for the objects, usages and circumstances, if 
which work out the precise points of allusion. THe. 
yemarks we have to offer, as explanatory of the 
passage before us, will be guided by this obviously’ ra- 
tional’ clew ; leaving every one to judge for himself of 
their justness and consistency. : hide 

The commencement of’ this allegorical passage is 
supposed to give a general representation of the de-.. 
cline of life, under the notion of winter. Accordingly, . 
the particulars mentioned are the precise descriptive 


SERMON VIII. =85 


circumstances of that season in the east. ‘Before the 
sun or the light or the moon or the stars be darkened, 
or the clouds return after the rain.” To compare old 
age to winter or the evening of a day, as youth, on the 
| contrary, to spring and the morning, is a very apt piece 
_ of rhetoric and peculiarly agreeable to oriental taste. 
-Numberless passages might be cited from authors, 
where winter is represented under the figure of an old 
man; and the state of an old man under that of winter. 

Instead then of explaining the darkening of the sun, 
_ moon and stars, of one of the maladies of old age, a 

- full catalogue of which, the Author gives in the follow- 
_ ing verses, we are rather to understand him as speak- 

ing generally of the state of old age, under the notion 
| of winter ; from the plain and simple description of 
' evil days and years, of which we are constrained to 
| say we have no pleasure in them, rising to a more el- 
| evated, a figurative, an emblematical representation of 
that time of life, which by its sadness and gloom, con- 
stitutes a reverse of youth. Remember thy Creator 
in the days of thy youth, before evil days come and the 
years draw nigh, in which, thou wilt find little or no 
pleasure 3—when the faculties and the objects of com- 
fort and delight shall have forsaken thee, and a 
| ttain of calamities and sorrows shall have beclouded 
| thy existence ; in a word, before the winter of life 
| commences, that gloomy and sad season. 

In the 3d, 4th and part of the 5th verse, he makes 
in detail, an emblematic description of the particu- 
dar bitterness and complaints of old age. “In the day, 
‘when the Keepers of the house shall tremble; and the 


| 
i 


86% ‘SERMON VIIE Nee 


strong men shall bow themselves; and the erinders | 
shall cease because they are few; a those ‘that look | 
out of the windows'be darkened ; 2 the doors shall — 
__ be shut in the streets; when the sound of “the grind- ’ 
ing is low ; and he shall rise up at. the voice of the 
bird ; and all the daughters of music shall be. brought | 
low ; also when they shall be afraid of that which is 
high and fears shall be in the way ; and the almond 
tree shall flourish, and the erasshopper shall be a bur- 4 
den, and desire shall fail.’’ age i 
The representation of the human body under the 4 
metaphor of a house, with the soul as its tenant, is. | 
agreeable to the style of scripture. «We know,” i 
says Paul to the Corinthians, * that if our earthly house _ 
of this tabernacle be dissolved, we have a ‘building 
of God.” The same figure occurs in Mathew. Sol- 
omon, in the beginning of this description, has made 
use of it. He compares the human body to a building; 
and in conformity to characteristic circumstances, he 
supposes that building to be a palace inhabited by dif- 
ferent sorts of persons. To the state of things in an 
eastern palace, the emblems in question will perhaps | 
be seen to have a manifest reference. —That the im- 
pairing of sight incident to old age is intended by the 
expressions, “ Those that look out. of the ‘windows 
shall be darkened,” -will be readily, imagined. Loss © 
sight is a common infirmity of age. ‘Thus, whe; 
Isaac was old, his eyes were dim. The eyes of Israe 
were dim for age. Abijah could not see, for his eyes 
were set by reason of his age. But besides a percep 
tion of the principal idea in the mind of the Author, the 


* 


SERMON VIIL. 87 


force and beauty of a passage also depends on a dis- 
cernment of the grounds and reasons of the allusion. 
> word then, which expresses “‘ those who look out 
at the | windows,” being feminine, alludes most proba- 
to the circumstances of the eastern females, who, 
mifined within doors, through the jealousy of the 
roc, and afraid even there, to discover themselves 
to strangers; are yet sometimes indulged the pleasure 
of looking out of the windows when any thing remark- 
able is passing. ‘The ancient Jewish females, agreea- 
bly to this, were not wont, on public occasions, to is- 
sue out into the streets ; but to view what was passing 
through the windows. ‘The mother of Cisera looked 
out at a window and cried through the lattice. The 
daughter of king Saul and principal wife of David, 
looked through a window, to see the magnificent 
cavalcade, when the ark was brought into the city, with 
music and dancing, and all the people in solemn pro- 
cession. “But, when the females are under an inter- 
diction even of this privilege; when the gratification, 
of an innocent but ardent curiosity is forbidden them; 
with what peculiar aptness does their situation em- 
blemize the infelicity occasioned by blindness, through 
age? How deeply and severely are the blind wont to 
regret the destitution of sight; how eagerly do they 
wish to be spectators of what is passing in the world ? 
But, in old age, often and again, in the figurative lan- 
guage of Solomon, the women that look out of the 
windows are darkened. 
The emblems next to be brought under considera- 
tion are the trembling of the keepers of the house, and 


88 SERMON VIIEL 


the bowing of the strong men. “In the day, when the 
keepers of the house shall tremble, and the strong mez 
shall bow themselves.” There is, it will be observed, 
a near connection between these two clauses. But 
they are distinctly mentioned to express two different 
effects of age: the one, intending weakness. and trem- 
bling of the hands ; the other, the bending of the back, 
under the pressure of ycars. Of the stooping or bend- 
ing of the back with age, so singularly expressive of 
its infirmity and decrepitude, we find mention in scrip- 
ture. ‘Therefore he brought upon them the king of 
.the Chaldees, who slew their young men—and had no 
compassion on young man or maiden, old man or him, 
that stoopeth for age.” The weakness of the hands, 
which is often attended with paralytic tremblings, is 
again clearly expressed in the thirtieth chapter of Job. 
“Yea, whereunto might the strength of their hands 
_ profit me, in whom old age was _perished,””—or rath- 
er, “‘in whom old age had made it to perish.” So 
obvious indeed is this sense of these kindred claus- 
es, that it has been generally and perhaps universally 
embraced. But the reference to oriental occurrences 
has not, it is presumed, been so generally understood. 
From the same source as before, the Author seems to 
have derived the images, under which he clothes his 
ideas: and he evidently alludes to the strong men oF 
guards entertained as keepers of the eastern palaces. 
Of such keepers or guards we have repeated mention 
in scripture; as in the case of David, of Rehoboam, and 
especially of Joram, when Jehu slew him and took pos- 
session of his palace. Nor was the thought, any wise 


SERMON VIII. 89 


unnatural, when he compared the shaking of the hands 
and the bending of the back, previous to the approach 
eath, the king of terrors, to the trembling of the 
: guards of an eastern palace and the submissive bowing 
down of the strong men there, when an invincible ene- 
my approaches for conquest. 
~ The discussion of the next article requires a circum- 
stantial remark, whose connection with the subject will 
apologize for its triteness or want of solemnity. The 
expression relates to the slaves, whose business it was 
with small hand mills, to grind the corn consumed in 
large quantities, by the Masters of eastern palaces. 
“And the grinders shall cease, because they are few,” 
or as the margin hath it, “ because they grind little.” 
Of the eastern people, it is observable, that a large 
proportion of their food and their principle delicacies 
consist of farinaceous preparations, which they diversi- 
fy by various methods, to excite the full fed appetite. 
By allusion to these customs, Solomon. describes that 
loss of the powers of tasting and, that inability to dis- 
tinguish between the different flavors of aliments, which 
form one of the bitternesses of declining life. It is that, 
of which the aged Barzilla, in a very feeling manner, 
complains. “Iam, this day, four score years old ; 
and ¢an I discern between good and evil? can thy 
servant taste what I eat or what I drink 2” ~~ 
A manifest affinity will be discerned between this 
cause and the next to be mentioned; “and the doors 
shal! be shut in the streets when the sound of the grind. 
ing is low.” This is explained of that love of retire. 


12 i 


90 SERMON VIIL. 


ment and aversion to company, often remarked in the 
aged, and which the aged Barzilla strongly expressed 
in the above cited place. Rather would he go home 
toa life of retirement, privacy and seclusion, than re- 
pair to Jerusalem, daily to converse with the courtiers 
of the king. That the shutting of the doors of an — 
house implies that no company of the joyous kind is 
expected there, is not only plain in itself, but evidently 
supposed in a passage of Isaiah. ‘The mirth of the 
tabret ceaseth, the noise of them that rejoice endeth ; 
the joy of the harp ceaseth. They shall not drink wine 
with a song. Strong drink shall be bitter to them, 
that drink it. ‘The city of confusion is broken down. 
very house is shut up, that no man may come in. 
‘There is a crying for wine in the streets. All joy is 
darkened ; the mirth of the land is gone.” Solomon 
in this description of old age, would represent, that as 
_the aged cannot now, with their former gout, enjoy a 
variety of delicious food, so neither can they, at their 
time of life, endure the disturbance of company ; 
or take pleasure in providing convivial entertainments. 
‘They have lost their social powers and feelings ; have 
out lived those habits, which formerly administered 
pleasure ; and they now delight in retirement and: soli- 
tude. It follows, “ And he shall rise up at the voice 
of the bird; and all the daughters of music shall be 
brought low.” These expressions have undoubted 
reference to that incapacity for sleep and rest, and that 
loss of the sense of hearing, which are common infirm- 
ities of age. ‘The points of allusion belong to a prac: 


SERMON VIIE ML 


Gice in the east, of having musicians, who commence 
their matin song at the time of rising. If, through rest- 
lessness, and incapacity for repose, the aged Master of 
the palace prematurely rose; before the: dawn, even 
at the first music of the feathered choir, the daughters of 


__ music must have been disconcerted. If deafness took 


place, they must have been. “ brought low,” by a mor- 
tifying rejection of their art and a consequent, dismis- 
sion. “And the almond tree shall flourish.” That 
the greyheadedness of the aged is meant by the flour- 
_ ishing of the “ Almond tree,” is a very common in- 
terpretation. It has however been considered, by 
some, as objectionable, on account of the obvious dif- 
ference of tint or color. Hence attempts to decipher 
the clause, by correcting the translation. It has been 
asserted that the original word rendered “ almond tree,” 
is more properly rendered watcher. ‘ And the watch- 
er shall flourish.” If now we consider, that the func- 
tion of watchers, who were employed in the east, and 
who mounted, from time to time, their place of observa- 
tion, to note occurrences, is somewhat analogous, with 
regard to a palace, to physicians, with regard to the 
body ; may not the clause be satisfactorily deciphered, 
by understanding it of the frequency of medical attend- 
ants, when the Master of the palace is declining in life 
and death approaching ? And the physician shall 
flourish ; shall enrich himself. ; 

The writer proceeds, in figure, “ And the erasshop- 
per shall be a burden, and desire shall fail.’ When 
the book of Deuteronomy informs us, that Moses, 


§2 SERMON VIII. 


_ though an hundred and twenty years old, possessed 
vigor, to the last, to which, old age is in. common a 
stranger, it thus expresses the circumstance. “* His 
eye was not dim nor his natural force abated ;” or as 
is the Hebrew, “nor his moisture fled.” It is-then of 
this disappearing of moisture in old age, that the clause 
in question is probably to be understood. “ And the 
grasshopper shall be a burden, and desire shall fail;” 
oras it is better translated, ‘shall burden or load itself, | 
and the objects of desire shall fail.” The allusion is — 
borrowed from the state of eastern vineyards and gar- 
dens, when their foilage and fruits are. marred by de- 
vouring insects ; an appearance with which, the imag- 
ination readily connects the ideas of decay and sadness. 
That these objects of desire should be understood of 
those green fields and vineyards is congruous to what is 
suggested in scripture. ‘‘ They. shall lament, for the 
pleasant fields ;”” the fields of desire, ‘and the fruitful 
vine. Ye have built houses of hewn stone, but ye shalk 
not dwell in them. Ye have planted pleasant vine- 
yards ;” vineyards of desire ; “‘ but ye shall not drink 
the wine of them.’ _It was not an unnatural thought, 
to describe a human body shrunk up, without moisture 
and ready to die, by the state of the vegetable world 
around; when every tree was stripped of its leaves and. 
every green thing had disappeared») 4} 1) 1p 
The next succeeding clauses, which form the third 
part of this remarkable passage, have‘less of figurative 
clothing, and of course, require fewer remarks. “ Be- 
cause man goeth to his long home and the mourners ~ 


SERMON VIL. "8 


go about the streets.” ‘That a man’s long home signi- 

the house appointed for all the living, will be 
readily understood. The other expression, ‘and the 
mounmers go about the streets,” has an appropriate, 
significant reference. It is intended of those public 
processions bemoaning the dead, and those formal, 
deep testimonials of sorrow, which constitute a singu- 


larity in the usages of the east. They testify their sor- 


row for the death and their respect for the memory of 
their departed friends, by public wailings and funeral 
processions, in solemnity, variety, numbers and ex- 
tent ; costliness, pomp and extravagance, of which, we 
in our day and country, have no examples. 

We come, at length to the sixth and last verse of this 
hieroglyphic description, “ Or ever the silver cord be 
loosed or the golden bowl be broken, or the pitcher be 
broken at the fountain, or the wheel be broken at the 
cistern.” ‘These images have been considered as even 
more enigmatical and difficult to decipher, than the 
preceding. But the difficulty will be. somewhat dimin- 
ished, if we consider, in opposition to received opin- 
ion, but in fuller consent with the order observed that 
this verse is not connected with the former, as a con- 
tinuation of the afflictive attendants on old age; but as 
emblemizing the state and circumstances of the body 
after death. The Author has first exhibited a general 
view of the declining period of life, under the metaphor 


_ of winter. He next brings into view a detailed, em- 


blematical account of the many miseries incident to that 
period and state, till death close the scene, He then 


94 SERMON VIIL 


speaks of the burial of the body and the solemn 
mourning of survivors; “Man goeth to his long home 
and the mourners go about the streets.” And he now 
finally (resuming his allegorical manner) describes the 
circumstances, which take place subsequent to the bu- 
rial of the body, till it mingle with the dust, or “ returti 
to the earth as it was.” 

This latter part of the passage is supposed *t to have 
reference to the mortal remains of the same princely 
personage,‘ who is the subject of the former part. And 
the first emblems here employed relate to the destruc: 
tion or dissolution of the j insignia of dignity, in which 
the dead body is vested. By the loosing of “the sil+ 
ver cord,” we understand the dissolution of the band- 
age, by which the sepulchral vestments were fastened 
upon the body. From the eleventh of John’s gospel, it 
appears that, whatever the ancient Jews were buried in, 
whether in a winding sheet, or in some of their best 
garments, they were not merely wrapt loose about 
them, but fastened with proper bandages. For when 
our Lord called Lazarus to come forth from the grave, 
he came forth bound hand and foot with grave clothes : 
and his face was bound about witha napkin. Jesus saith 
unto them, ‘Loose him and let him go.” Abundant 
historical documents demonstrate that such bandage 
might very probably have been of atexture aptly to 
denominate it ‘‘the silver cord.” We know also from 
the same source as well as from natural reason, the cer- 
tainty of that effect, in a course of time, to which Solo- 
mon alludes. Herod, according to Josephus, was bu- 


SERMON VIII. 95 


ried in royal robes. The body of a Tartarian Prince, 
whose tomb was some time since opened, by order of 
the Russian court, and which was supposed to have 
been buried more than 400 years, was found reclining 
ona sheet of pure gold extending from head to foot. 
Another sheet of gold of like dimensions was spread 
ever him. He was wrapped in a rich mantle bordered 


_. with gold and studded with rubies and emeralds. The 


appearance of the vestment was, as it were fair and en- 
tire; but upon touching, it crumbled into dust. So» 
might the swathings in which probably the eastern no- 
bles, in Solomon’s time, were wrapped at their burial, 
in a course of years, decay and perish. By the ef- 
fluvia of the enveloped body and the surrounding earth, 
they would lose their consistency, would lose their 
hold, would crumble to dust. If this explanation be 
admitted, the second clause ceases to be difficult. 
“Or the golden bowl be broken.” The word, by our 
translators, rendered bowl, has its derivation from a 
term, which signifies to roll round ; referring probably 
_ to what was worn upon, or rolled about the head, by 
people of high distinction. We are hence at liberty to 
understand it of the diadem, fillet or cap of honor, 
worn by eastern Princes ; and in one of which, the head 
of Herod was inclosed, when he was carried to burial, 
according to Josephus. ‘He was carried forth, laid 
upon a couch of gold adorned with precious stones of 
_ great value, of diverse kinds. ‘The matress “was pur- 
ple. It was wrapped in vestments of like color ; and 
the head was wrapped about with a diadem. A dia- 


96 | SERMON VILL. 


dem, into whose texture, gold thread was wrought, was 

liable, equally with the silver bandages that secured the 

vestments of the dead body, to decay, to be rotted, to 

crumble to dust. A thought of this kind unquestion-— 
ably dictated the language of an apocryphal writer, 

when he compares an idol to a dead body, that is cast 

into the dark. “ And you shall know them to be no 

gods, by the bright purple that rotteth upon them.” 

Be admonished then says Solomon, to remember thy 
Creator ; in the days of thy youth, to devote thyself to 
God; in whom alone thou hast an imperishable por- 
tion. For, all the magnificence of sepulchral habits, to 
which thou mayest vainly look, as some softening to 
the horrors of the grave, will vanish away. It is the 
sense of the power, the goodness, the faithfulness, the 
life preserving energy of thy invisible Creator and sus- : 
tainer, that alone can give consolation in view of thy 
mortal destiny. 

We come finally to the last, and perhaps least, deter- 
minable clauses; “Or the pitcher be broken at the 
fountain, or the wheel be broken at the cistern.” Of 
several constructions given to these clauses, perhaps the 
most natural, because most consistent with the other 
parts of the subject, is, that they emblemize the -ruina- 
ted, desolate, corruptible state of a sepulchre or graye 
after the perfumes, flowers and odoriferous substances 
deposited there, have wasted and disappeared under the 
influence of time.. ‘To give probability to this explanation, 
or to shew the connection between a body decaying in 
a sepulchre, anda broken pitcher or fractured water, 


ze 


SERMON VIII. 97 


wheel, a number of particulars should be noted. Let 
it then be remembered, that in the business of watering 
gardens, in which much labor is bestowed in the east, 
pitchers and wheels are much in- requisition. Also, 
that the eastern sepulchres are frequently adorned with 
odoriferous herbs and flowers ; msomuch that the place 
in which is the tomb of a celebrated mahometan is 
called the odoriferous garden—insomuch, that the place, 
in which lies interred their great prophet Mohammed, 
is called, by way of eminence, the flowery meadow or 
garden—insomuch finally, that the same word, which 
in arabic signifies a garden is employed to signify the 
sepulchre of some person celebrious for learning or pi- 
ety. These things being recollected, it will not appear 
altogether unnatural and remote from oriental manage- 
ments, to represent the extinction and disappearing of 
these agreeablenesses ina long neglected sepulchre or bu- 
rial cave where the body is nearly reduced to dust by the 
image of a broken pitcher or water wheel. It was the 
manner of the ancient Jews, (and for this, we have the 
testimony of St. John) to bury their dead with per- 
fumes ; and for the same reason, ‘it should seem, in pla- 
ces planted with flowers and fragrant herbs, or in gar- 
dens. Joseph of Arimathea had prepared a tomb for 
himself in a garden; in which our Lord was buried. 
King Manasseh was buried in a garden, the garden of 
his own house. King Ammon was buried in a gar- 
den. And Joab, it should seem, was buried in a gar- 
den; for he is said to have been buried in his own 
house, in the wilderness. As then the pitcher and the 


water wheel were so generally used for keeping up the 
13 


98 SERMON VIII. 


verdure and fragrancy of those consecrated places$ may 
not the breaking of the pitcher at the fountain and the 
fracturing of the water wheel, very, naturally express 
the state of a long neglected sepulchre or burial gar- 
den; where sterility and desolation had taken, place of 
verdure and fragrance ; where, instead of flowers and 
foliage and delightful odor, nothing perhaps. but a bar- 
ren waste would salute the sense ; where the scent of 
those rich perfumes, with which the body was interred 
would be lost, the spices become rotten and crumbled 
to dust, the gums dissolved and dispersed, and ruin, 
desolation and neglect in absolute possession. 
Remember thy Creator, says Solomon; be admon- 
ished to devote thyself to God, in the days of thy youth, 
before the winter of old age shall overtake thee and. thy: 
days shall be clouded with sadness and sorrow ; before 
death shall invade thy feeble frail citadel; before thou 
shalt be carried to thy long home; before corruption 
shall have invaded thy remains, the vestments of death 
shall be decayed, the perfume of the grave dissipated 
and thy body turned to dust. Be persuaded, O young 
man, in the midst of thy pleasures and youthful joys, to 
remember thy mortal destiny ; to be mindful of those 
calamities and woes, that await thee, and seek refuge in 
God. For nothing but hope in God and confidence in 
His power and mercy can fortify thee to sustain them; 
can support the soul, when struggling with disease ; 
can disarm the king of terrors in his approach; can en-. 
able thee to reflect on the solitude, the corruption, the 
dereliction, the final demolition of the grave and its 
place being known no more. For even then, thy in- 


* 


SERMON VIII. ‘99 


visible Sustainer and Redeemer, the Giver of hfe, thy 
Creator, can regenerate thy wasted frame; can bring 
thee back into view ; can raise thee from the dead 
and make thee a partaker of His own immortality. 

God grant we may be so suitably imprest with these 
awful and momentous truths, that we may be disposed 
to number our days aright ; may apply our hearts unto 
true wisdom ; and finally attain that measure of grace 
and holiness, which shall render us meet for the enjoy- 
ments of the heavenly state ; through Jesus Christ, to 
whom be honor and glory both now and forever. 


Nore. The preceding discourse is indebted, for a number of 
facts and illustrations, to a voluminous work on eastern objects 
and usages, published some years ago, in Europe. 


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i. i 


SERMON [X.—Romans 12. S.. 


He that giveth, let him do it with simplicity.” 


THE law of the gospel is a law of charity. Its 
grand characteristic is love. The precepts of the new 
testament chiefly consist of directions for the cultiva- 
tion and exercise of a social, benevolent, compassion- 
ate temper, or of cautions and rules against its violation. 
The Author of christianity, who knew the deceitfulnese 
of the human heart, in delineating the path of religious 
and moral virtue, has most solemnly cautioned his fol- 
lowers against passing off upon themselves a spurious, 
for a genuine goodness. With the same spirit of dis- 
cernment and zeal, the apostles of our Lord have ad- 
monished the christian professor, that his love be with- 
out dissimulation, that he have his exterior, formal good 
offices expressive of a vital, essential principle of good- 
ness ; that the good he do, be so done, as to tend to the 
greatest good, by having its source in purity of princi- 
ple, and exemplifying the power and influence of vir- 
tuous simplicity and godly sincerity. ‘The apostle to 
the Romans, whose words we shall apply as a general 
.precept, admonishes, that in alms and charitable eifts, 
which should be particularly expressive of kind affec- 
tion and pure love, we be disinterested, sincere, un- 
feigned and without ostentation. He that giveth, let 


102 SERMON IX 


him do it with simplicity: he that sheweth mercy, 
with cheerfulness. Let love be without dissimulation, 
Be kindly affectioned, one towards another; in honor 
preferring one another. As every one hath received 
the gift—the means of beneficence; so minister the 
same, one to another, as good and faithful stewards. 
The generous affections and exercises cannot but be 
amiable in the eyes of all men. The selfish and vain, 
the indolent and unfeeling, the covetous and the malevo- 
lent, all wish the advantages of a virtuous character. 
And the greater part calculate to secure it, by a shew, 
at least, of virtuous deeds, and particularly, of minis- 
tering to the wants of the needy. But the conduct of 
mankind, in this respect, is so often inconsistent with 
the claim; the action and the rule so disproportionate 
to each other, that there is abundant scope for admon- 
itory application of the apostolic precepts on alms giv- 
ing and charity. The precept that we give with sim- 
plicity is a reprehension on various characters. It re- 
proves the ostentatious giver, the fastidious giver, the 
insolent giver, the capricious giver, the covetous giver, 
the indolent giver, and the parsimonious hard-hearted 
giver. , 
1st. Ostentation in charity is most pointedly repre- 
hended. We are cautioned against sounding a trum- 
pet before us—are required to give alms in secret, out 
of the eye of observation ; that the gift may be a simple, 
unmercenary offering, and pride may not usurp on the 
opposite, better principle. So far as a vain interest 
mixes with our charity, the fountain is corrupt, and 
he stream will flow with a various, uncertain, unsteady 


SERMON IX. 105 


current. ~On that disposition, which does alms to be 
seen of men, which gives that it may get itself a name, 
no confidence can be placed. Charity, to be uniform 
and persevering in its operation and benignant in its 
effects, must be simple in its principle. He that giv- 
eth, let him do it with simplicity. When thou doest 
alms, let not thy left hand know what thy right hand 
doeth. Make no needless display. Be satisfied that 
God witnesseth the act and the motive. 

The precept reproves the fastidious giver. In avoid- 
ing ostentation, we are also to avoid its opposite. There 
is in some persons a propensity to do good and to com. 
municate, who yet cannot rise superior to certain infe- 
rior considerations of discouragement. Their liberali- 
ty is accompanied with a sort of effeminate scrupulosi- 
ty, upon the nature of the rule, the conduct of the re- 
ceiver and the judgment of the public. Charity her- 
self is no burdensome casuist.. The rule of secrecy in 
charitable deeds does not forbid those deeds to be 
made public ; nor that the favored object from the ful- 
ness of his gratitude should publish them. It only 
provides that .ostentation and a vain applause should 
not enter into the motive. But if we retire, with an 
effeminate coyness, from the public eye, do we not be- 
tray something of the passion we would conceal, in the 
attempt of concealment ? Charity, in its purity, is mag- 
nanimous as well, as patient and retiring. It proceeds 
with a firm, persevering step. Satisfied with the sense 


_ of its own worthiness, it is nobly superior to petty and 


pucrile regards. It giveth with simplicity. 
The precept reproves the insolent giver. There is 
a tribe, en which this reproach lies heavy. On all oc. 


14 SERMON TX. 


casions, to give pain rather than pleasure, is the predom 
inant disposition of some. _ If they give charity, they ac. 
company the gift with such looks and language as change 
the favor into insult. The value of a gift is material= 
ly enhanced or diminished by the: manner of its bestow-= 
ment. And»we exceedingly err in supposing, that. the 
‘rebuffs and humiliations of poverty have sunk the un- 
fortunate below the recognition of this maxim. | Is it 
the simplicity of love? Is it not rather a base com. 
pound of malignancy, selfishness and callousness, which 
will wound instead of soothing the sense of depend- 
ence ? So, is not a word better thana gift? A word 
in season how good is it ? 

Of the upbraiding giver, we say nothing. For, the 
man who descends to challenging obligation and_re- 
proaching for favors, places himself beneath animadver- 
sion. 


The precept reproves the capricious giver. The 
charity of some, if charity it be called, is a blind, ca- 


pricious, indiscreet principle and movement. ‘These 
persons give by a rule of discrimination formed wholly 
by their prejudices ; or rather without discrimination or 
rule. There is little merit in that benevolence, which 
is not under the direction of reason; as there can be 
little goodness in those minds, of whom, passion and 
petty biasses are the rule of action. Virtue consists in 
well ordered affections, and the subjection of futile, fick- 
le attachments and antipathies to rational motive. If 
we give with simplicity, discretion, and not partiality 
and spleen, will designate the objects. ee 
The precept reproves the covetous giver. The cov- 
etous give, that they may receive again. Even ina 


SERMON IX. 105 


gift, they seek their own. If they do a kind office, it 
ss not for miserable objects, who have nothing but 
thanks and‘benedictions to render in return; but for 
those, who can repay with interest. Ifa portion be sent 
from their superfluous board, it is not to satisfy the 
hungry soul, but to pamper the palate of luxury. Be- 
sides, they give to the great for the honor and parade 
of a noble intercourse ; inasmuch, as covetous avarice 
and a presuming vanity, are closely allied. —Let the 
rich and the favorites of the rich, rejoice in their por- 
tion, But to presume that an interchange of selfish 
civilities discharges the obligation to charity, were an 
egregious self imposition. 

The precept reproves the indolent giver. The char- 
acter of not a few in society is mere negative goodness. 
‘So far as lazy wishes avail, they make all the world 
happy. ‘Their chief indisposition to alms-giving is form- 
ed of their habitual indolence and inattention. When 

t presents itself, they relieve a suffering object, from 
the common principle of sympathy, as one would rid 
himself of a nuisance. But they never purposely throw 
themselves in the way of such objects. When solicit- 
ed, they perhaps contribute largely to public benefac- 
tions. But they never look abroad into the state and 
condition of their dependent neighbors. They erro- 
neously presume, that the most deplorable poverty is 
the most importunate and pressing in its claims ; and 
that there is no silent, secret suffering. But what in- 
excusable neglect of reflection and remark, to be thus 
ignorant of the circumstances, which require us to seek 


out objects of charity? With what feelings and views, 
14 


106 SERMON IX. ” 


can they rest in these first instances of duty ? Charity 
is anvactive principle. Its objects and modes are va- 
rious and numerous. And much do the circumstances 
of society demand its zealous, well directed, persever- 
ing activity. ~ ~ Sia wera! peta 

Nor are any to imagine that pressing pecuniary wants 
form the only objects of charitable interposition. _ Pre- 
vention is, in numberless cases, more important than 
remedy. To give our cares, our counsels, our solici- 
tudes, our friendly simpathies and well testified good 
wishes, is ofttimes more preventive of real distress as 
well, as more soothing and consolatory to wounded 
feeling, than cold, bald, uninterested contribution. He 
therefore, who has little money to give, may often give 
much, and with 4 good grace, by the interposing exer-> 
tions of a prompt solicitude to redress wrongs, relieve 
perplexities, remove embarrassments and sooth and so- 
lace depressions and mental distresses. Nor will a good 
disposition with a moderate share of good Seas fi even 
fail to dictate a good manner. 

Finally, the precept is a reproof of the poteleiniaien 
civer. But the very idea is a paradox, the name a sol- 
ecism; for the spirit, that giveth, and parsimony, are as 
wreconcilable, as Christ and Belial. When a pittance 
is drawn, by constraint and importunity, from the stingy 
hand of sordid opulence, nothing-can be more unhke 
the simplicity of love, than the character of the deed 
and the feelings of the reluctant bestower. A tempest 
of contradictory emotions agitates his soul. Pride, 
envious emulence and covetousness itself, in a distant 
view of gainful indemnity, propose the painful surren- 


* SERMON IX. 107 


der. |Avarice and selfishness remonstrate against it. 
And meanness magnifies the merit of the deed, in pro- 
portion to the reluctance with which it is done. And 
vanity hastens to publish it on the house tops. Mis- 
erable gospel interpreters indeed! and ep misera- 
ble calculators of happiness. 

~The charity, which secketh not her own, which full 
of mercy and good fruits, in giving with simplicity, en- 
joys the reflected blessing, would dictate a different 
calculation. But selfishness is the bane of all joy and 
délight, botlt private and social. The selfish, accus- 
tomed to sordid indulgences and groveling pursuits, 
void of all sense or capacity of virtuous sympathies and 
gratulations, are totally incapable of a benevolent inter- 
est. Full themselves, they care not who is hungry. 
Warm themselves, they care not who is cold and com- 
fortless. Basking themselves, in the beams of prosper- 
ity, they care not who withers and blights under the 
chills of adversity. 

A character thus unnatural and shocking, we trust 
is equally rare as odious. May none of us furnish 
proof that it has existence. Let us surrender ourselves | 
to better impressions and motives.—If we are destitute 
of charity, if callous and deaf to the calls of humanity ; 
we are destitute of the vital spirit of the gospel, and 
strangers to happiness and peace. Our faith has no 
effectual operation on the heart, and our hope is a de- 
ceptive vision. 

But if we cherish the kind emotions of our nature, 
if we cultivate a tender fellow feeling with distress, if 
we have a lively sensibility to the condition and cir- 


108 SERMON IX. e 


cumstances of those around us, and delight to commu- 
nicate happiness, if we contemplate, with accustomed 
sensations of joy, the progress and spread of human fe- 
licity, and exert our utmost endeavors to promote it ; 
we are tasting the best portion of sublunary bliss ; we 
give the fairest evidence of a conformity in temper to 
our divine Master ; we bear within us a powerful anti- 
dote to temptation and sin ; and we are in actual prog- 
ress for a meetness for the society of the blessed. — 
Now unto Him, that hath loved us and given Him- 
self for us, and washed us from our sins in His own 
blood, to Him, be rendered all honor and glory, do- 
‘ minion and power, both now and forever. ; 


~) 


Ves SERMON X.—MatTuHew 5. 12. 
gf. 


“Rejoice and be exceeding glad, for great is your reward i8 


heaven.” 


“ THESE words imply, in their connection, seyeral 


important points of doctrine; the reasonableness of 
serving God upon prospect of reward, the compara- 
tive superiority of some duties. to others, and the dif- 
ferent degrees of reward in the life hereafter. 

Ist. Virtue is encouraged and excited by the recom- 
pense of reward. But all cannot receive this doctrine. 
To some, it is highly offensive, as militating with first 
principles. Some religionists have believed that, if 
;he flames of hell were extinguished, and the everlast- 
ing doors which lead to the glories of heaven eternally 
barred,” yet the love of God would be a sufficient mo- 
tive to duty. The love of God is confessedly the most 
excellent and worthy of all motives. But does it thence 
follow that human virtue needs no concurrent motive 
of interest? Is it possible that men should totally a- 
bandon themselves and stand in complete neutrality 
with respect to suffering and enjoyment, without paral- 
izing every power and faculty, and losing every possi- 
ble incitement to action? Haye not all our actions, 
nearer or more remotely, a connection in their motive 
with self loye? Ifso, the actual operation of the inter- 


110 SERMON X. ° 


ested principle duly modified and directed, is plainly irs 
the natural and proper order of things. From this mo- 
tive, the very love of God and desire of His presence 
and favor are inseparable. He therefore, who best un~ 
derstands the human nature, which is His work, who 
knoweth whereof we are made and what motives will 
most strongly excite us, has exhibited before us other 
inducements, not contradictory to, but altogether con- 
current with, the principle of love to Him; other mo- 
tives again beside those from the intrinsic excellence. 
and beauty of virtue and turpitude of sin, but perfectly 
correspondent. He has been pleased toencourage, con- 
firm and enliven our obedience, by the most interesting 
and solemn sanctions; even the promise of exceeding 
great and glorious rewards. While virtue, in the com- 
yon order of things, tends, in its own nature, to present 
happiness ; the happiness of the blessed hereafter is ren- 
defed an object of lively hope, to invigorate our zeal 
and sustain our patience and perseverance, in the ardu- 
ous and self denying instances of duty. In addition to 
positive, explicit direction, the moral Governor has in- 
directly proposed this motive in scriptural examples. 
The most heroic and splendid virtue, the most impor- 
tant, distinguishing events, ascribed to the most eminent 
saints, are celebrated as proceeding from the power of 


faith, which had, for its object, the divine promise of. 


present and future rewards. Moses capacitated by 
powers of nature and the most generous education for 
acts of sublime virtue, isexpressly said to have respect 
to the recompense of reward. And for this, he rejected 
the pleasures of the court of Egypt, and refused to be 


4 


* SERMON X. ilt 


ealledthe son of Pharaoh’s daughter. The royal’proph- 
et also, while breathing through his writings, a most 
generous spirit of love, is continually replete with de- 
sire of enjoying the supreme good. ‘‘ Who,” says he, 
“will shew us any good? When shall Icome to appear 
inthe presence of God 2?” Heasserts, as an encourage- 
ment to the sincere votaries of religion and virtue, ‘ ver- 
ily there is a reward for the righteous.” He represents 
it on the other hand, as an argument of the atheistic and 
profane, against a person of strict piety and virtue, that 
is in the power of wicked men to persecute him and 


. take him ; and that there is none to deliver him. 


_ The practice of virtue in hoperof reward being there- 
fore consistent with the nature of man, the ends of re- 
ligion, the designs of divine wisdom and the divine 


“command; our blessed Lord most persuasively and for- 


cibly exhibits this motive in the inculcation of the 
most arduous and difficult instances of virtue. He riot 
only reminds the unfortunate, the afflicted, the calum- 
niated, despised and persecuted, that they shall verily 
have a reward; but, bids them rejoice and be exceed- 
ing glad, for great is their reward in heaven. By the 
most animating prospects of future, celestial glory, he 
prepares his disciples to sustain those sufferings, which 
awaited them, in defence of his religion. And they, 
when brought to the trial, took joyfully the spoiling of 
their goods, knowing that they had in heaven a better 
and more enduring substance. 

But persecution is not the only test of principle ; nor 
is martyrdom the only example of eminent, comparative 
desert, entitled to a distinguished, superior reward. 


112 SERMON X. 7 


The apostolic precepts, that we should “ approve the 
things that are excellent ;” that, laying aside certain in- 

itial principles, we should “ go on to perfection” —these 

and other passages import a gradual distinction in the. 
order of our duties; and that there are virtues of com- 

parative superior excellence and perfection, according” 
to a strict, evangelical measure. 

That uniformity of moral goodness through life 
forms a character far excelling that which is partial, 
accidental, fluctuating and inconstant, is fully obvious. 
Virtuous purposes are estimable chiefly as they influ- 
ence the conduct. ‘To have the conduct and constitu - 
tion partake of religion only in fits and veins, is to be 
sadly deficient in its power and spirit. 

OF the late sudden proselyte, the self confident dev- 
otee, the sour, merciless denunciator, who long starving 
en the husks and pollution of sin, voraciously seizes 
the gospel provision ; and would balance the guilt of 
protracted rejection by spiritual pride and calumnious 
zeal; of such, we say nothing. More illustrative of 
this part of our subject are those persons of strong pas- 
sions, ardent temperament, but weak intellect, who oc- 
casionally give favorable signs of an ardent piety, are. 
probably sincere, at the moment, in their professions of 
attachment to religion, to evangelical and moral duty, 
to the church and her members ;—but who, on the’ 
smallest difficulties arising, recoil and revolt—suffer 
their faith to fail, their love to wax cold, their pious and - 
virtuous resolutions to vanish. Sorry examples are 
these of the power of sense over the better principle. ~~ 

But there are others, whose habits and character 


speak better things ; who appear to stand like the strong 


 ——————— — 


P SERMON X. 3 


ountains against every storm, that can beat and lash 
Sites, becase they have subdued their internal 
corruptions—have put on the armor of God, and are 
grounded and settled in a uniform, incorruptible prin- 
ciple of goodness. And such shall be great in the 
kingdom of heaven. Yea, their reward shall be ex- 
ceeding great. 

Again, those virtues, which point to highly impor- 
tant and great ends, are to be deemed proportionally 
important and distinguishable in themselves. It is the 
peculiar property of genuine, vital religion to inspire 
fortitude in trials and difficulties, and zealous, indefati- 
gable perseverance in laudable pursuits. We princi- 
pally owe the propagation of christianity, under the di- 
rection of God’s providence, to the visible, edifying 
effects of its genius and spirit upon its primitive pros- 
elytes and preachers. And equally at the present day, 
when we see persons rising above sinister ends and 
objects into the sublime of moral goodness; when we 
see persons devoting themselves for the interests of 
truth and humanity, dedicating their wealth and their 
cares to God and his cause, steadily pursuing through 
every difficulty and discouragement, through evil re- 
port and good report, the ends of some great public 
benefit—for such characters, we cannot but feel the 
highest veneration : and we derive consolation, in view 
of the unjust judgments of the world, from the antici- 
pation of their full recompense at the resurrection of the 


~ just when they, who have been beneficently wise, shall 


shine forth as the sun, in the kingdom of their Father. 
15 


Lid SERMON X. 


But the most important distinction, in the order of 
our duties, is the proportion in which charity and love 
constitute the principle. That we should obey in pros- 
pect of reward, is certainly reasonable. It is expres- 
sive of the prevalence of a virtuous taste, when the de- 
sire of the incorruptible, spiritual joys is so vivid and 
strong as to arrest the whole soul—as to make us re- 
ject all illicit, alluring, sensitive indulgences. But still 
this motive is rather to be considered as a spur to virtue, 
than as virtue itself. It is a kind of foreign auxiliar, of 
which we always have need. But love is of the very 
essence of goodness. Love is the great principle, which | 
puts all the powers of the soul in motion; and whose 
prevalence, as the reigning, dominant, ever operating 
excitement, must constitute the perfection of human 
virtue. ‘The more powerful and full of energy this pase 
sion, the more acceptable the offering of service it pre- 
sents. "When so strong as decidedly to counterwork 
every worldly terror and every worldly allurement, as 
to raise us above every difficulty, which indolence and 
avarice present to great and good undertakings, as to 
make us meet sacrifices and privations, dangers, crosses 
and sufferings, and even certain temporal destruction 
“if need be,” for the sake of what we love; charity 
thus made perfect, and of great price, in the sight of 
God, will not fail, in the end, of a great, an exceeding 
great reward. Eye hath not seen, ‘nor ear heard, nei- 
ther hath entered into the heart of man to conceive, the 
things which God hath prepared for them that eg 
Him. 

‘That there isa scale of desert and of felicity, that there 
are different grades and measures both of virtue and of 


SERMON X. | Lis 


happiness, is explicitly notified both by reason and 
scripture. _ The asserters of a fixed standard of good- 
below which, all appearances and essays are hy- 
risy and sin, evidently contradict scripture, reject 
apostolic example, controvert experience, and take from 
yirtuous endeavor its proper, encouraging incitement. 
The doctrine of the different degrees of reward in 
heaven, so consolatory to afflicted virtue, and so en- 
couraging to a generous, exalted endeavor, is explicit- 
ly reyealed or obviously implied in the text and other 
concurrent passages. Heaven in general had been 
promised by our Lord to other duties, and a happiness 
in nature accommodated to the nature of the duty pre- 
required. He now proceeds to annex to a most heroic, 
preeminent article of obedience a correspondent great- 
ness of reward. ‘Blessed are ye, when men shall re- 
vile you and persecute you, and say all manner of evil 
against you falsely, for my sake. Rejoice and,be ex- 
ceeding glad, for great is your reward in heayen.” To 
this important doctrine of revelation, reason unhesitat- 
ingly subscribes. As the end of God in proposing re- 
wards is to animate and encourage our obedience, there 
is a manifest consistency in proposing a greater reward 
to a greater and more excellent and arduous instance of 
obedience. Not that any duty creates a positive debt 
of reward; because it is antecedently a duty ; and be- 
cause every gospel reward is of grace. But the divine . 
wisdom and benevolence interposing in prevention of 
strict, rigorous justice, proposes rewards, for the encour- 
agement of piety and virtue; and apportions their de- 


_ grees to the grades of virtuous and pious attainment. 


a 


+ 


116’ SERMON X. 


Experience and analogy also confirm the expectation, 


when it is considered, that the gratulations of virtue 


here below, which form the first class of terrestrial joys, 
are proportionate to the degrees of virtuous and pious 
attainment. Lene Mauna 
We are told, that our sufferings work for us a far 
more exceeding and eternal weight of glory : that he 
who sows sparingly, shall reap sparingly, and he, who 
sows bountifully, shall reap also bountifully. Our 
Lord himself makes a distinction between a prophet’s 
reward and a righteous man’s reward. It is plainly 
suggested, in the scope of the parable of the talents, that 
men shall be rewarded or punished in another life, pro- 
portionate to the good or ill use they have made of the 
grace dispensed to them in the life that now is. “In 
my father’s house,” says Christ, “are many mansions.” 
Not merely that there are a great number of heavenly 
places prepared for good men ; but that, for different 
measures of goodness, were appointed different degrees 
of dignity, glory and felicity. Our rising bodies, we 
are told, shall differ from one another, as one star dif- 
fereth from another star in glory. Andy, for a distinc- 
tion with reference to the soul, the more noble and ex- 
cellent part, the reasons are still more decisive. Of the 
reward of those in particular, who are persecuted for 
righteousness sake, the expressions are remarkable and 
singular. They are said to follow the lamb whereso- 
ever he goeth, to be worthy;to have a crown of right: 
eousness laid up for them, which the Lord, the right- 
cous judge shall dispense, at the last day.. ie 
It was by no means intended on this subject to ad- 
dress any as persecuted beings ; for the days of perse- 


———————————ee ee 


_ SERMON X. 117 


cution are past, we trust not to return. But we all, 
even the most eminent, advanced christians have to con-— 
tend with spiritual adversaries; we wrestle with prin-’ 
cipalities and powers; and we have need of patience 
and fortitude, lest we fall from our stedfastness. At- 
tacks on the christian’s virtue, though he be not literal- 
ly persecuted, are instant and perpetual. And, if I can 
stimulate afresh your endeavors in the holy conflict, my 
purpose will be answered. 

They, who stem the torrent of vice and irreligion, at 
the expense of fame and riches and ease and every 
worldly advantage : they who successfully combat their 
own corruptions, rising above flesh and blood, mortify- 
ing their members which are in the earth ; they, who sac- 
rifice present worldly interests, for the interests of God 
and His kingdom; they, who in this course persevere 
unto the end, shall be crowned with distinguished hon- 
ors and rewards in the kingdom of glory. Holy tem-— 
pers and practices prepare holy joys. Virtuous and 
heavenly habits and dispositions tend, in their very na- 
ture, to elevate and enlarge the soul ; to refine and im- 
prove its powers and faculties ; and thus form a capac- 
ity for higher delights, a more expansive and sublime 
felicity. Causes in the present life, are continually in 
operation to interrupt the connection between goodness 
and happiness. But in that blissful world, where sin 
and sorrow shall never come, the disorders of this im- 
perfect state shall be corrected. The unjust judgments — 
of the world shall be reversed. ‘The obscuring clouds 
on truth and rectitude shall be dispelled. Virtue shall 
take full and unobstructed scope and effect. An un- 


a 


118 SERMON X. 


erring appraiser of merit shall award immortal crowns 
of bliss and glory to its faithful votaries. And the de- 
sire, the desert, the expectance, the capacity shall be 
fully and eternaily accomplished. And they, who have 
travailed in tribulation here below, shall reign high in 
salvation and the climes of bliss. Let a contemplation 
of the happiness in store for the righteous, inflame our 
love to God, invigorate our zeal in His service, and in- 
spire us with unremitted fortitude, patience and _perse- 
verance in duty. Let us surrender to no discourage- 
ments or difficulties, which virtuous motive and holy 
affections ought to surmount. Keeping the prize of 
our high calling steadily in view, let us be faithful unto 
death, in the service of our God, in the hope of the glo- 
ry hereafter to be revealed in us. 

And may. God, who is rich in mercy, and who 
knoweth our infirmity and frailty, ever direct and sustain 
us by His grace ; and finally bring us to His heavenly, 
kingdom and presence; through Jesus Christ; to 
whom be glory in the churches, world without end. 


SERMON X1i.—Matueyw 5. 38—42. 


« Ye have heard that it hath been said, an eye for an eye and a 
tooth fora tooth. But I say unto you, that ye resist not evil: 
but whosoever shall smite thee on the right cheek, turn to him 
the other also. And, if any man will sue thee at the law and 
take away thy coat, let him have thy cloak also. Aud whoso- 
ever shall compe! thee to go a mile, go with him twain. Give to 
him that asketh thee, and from him that would borrow of thee, 
turn not thou away.” 


THE moral law was delivered from the mount with 
eircumstances of dread and terror. The christian law 
also was delivered from the mount; but with circum- 
stances befiting its milder genius. Our Saviour, see- 
ing the multitude; went up into a mountain, and seated 
himself, His disciples gathered around him ; and he 
opened his mouth and taught them. He spake as nev- 
er man spake. His doctrine distilled as the dew; as 
the small rain upon the tender herb and as the showers 
upon the grass. ‘The doctrine of happiness, with its 
nature and its means, would naturally engage his first 
regards. Of these he has treated generally in the beat- 
itudes. He afterwards delivers in detail an explication 
of that moral law, which his countrymen had miserably 
misconstrued and corrupted. And his corrections and 
comments are very highly interesting to all, who would 
understand and cultivate the christian temper. Deline- 
ating the great principles and leading branches of strict 


120 SERMON XI. 


virtue, the great moral teacher suggests important pru- 
dential, discretionary rules and directions. “Ve have 
heard,” saith he, “that it hath been said, “an eye for 
an eye, and a tooth for a tooth.” This was a rule con- 
formable to the sentiments and civil institutions of oth. 
er nations and perhaps not in itself repugnant to the 


law of nature. But it was his benevolent intention, by. 


Rye tie "i 5 wiken - 
purifying the sources and springs of action, by exalting 
and enlarging our affections and views, to rectify and 


improve our moral conduct, and raise us in temper and 


character superior to the natural or legal standard. The 
christian therefore is to draw his maxims and his meas- 
ures, not from Jewish permission, not from national 
custom, not from natural suggestion ; but from charity, 
the very genius and vitality of the religion he professes. 
But what can be more inconsistent with charity, than 
a vindictive, retaliatory spirit? If an old testament 
sage has told us, “ It is the glory of a man to pass by" 
transgression ;” the more elevated standard of the gos- 
pel requires that we resist not evil; that we repay inju- 
ry with favors; that we bear one another’s burdens ; 
that we forbear one another in love; and that we be 
kind one to another, tender hearted, forgiving one an- 
other, even as God, for Christ’s sake hath forgiven us. 
Softened by the mild influence of christian charity, we 
instinctively revolt at revenge. It is the vice of little 
minds. He, whose conscience detects him in base ex- 


pedients, for its gratification, must be self humiliated, 
He, who can repose in peace upon his pillow after pur- 


“suing an offending brother with cruelty, is justly re- 
garded as a blot on humanity. a 


*e 


SERMON XI. 121 


* But I say unto you, that ye resist not evil; but 
oever shall smite thee on thy right cheek, turn to 
other also.” Some special considerations mod- 
‘this remarkable precept in its application to chris- 


“ tians at large. The passive, humble virtues were in 


some sort peculiar to the christian institution. It aims 
to soften that ferocity which had made man the ene- 
my of man, and especially to repress that collossal pride, 
which had reared itself on the ruin of the virtues. But 
there were peculiar reasons why the first disciples should 
distinguish themselves by a remarkable patience and 
apathy under wrongs and provocations. ‘The suffer- 
ings of the primitive proselytes were intended by prov- 
idence as an eminent instrumentality or means of its es- 
tablishmentamong men. The event so remarkably ver- 
ified this intention, that it hath been proverbially said, 
*the blood of the martyrs was the seed of the church.” 
It is obvious also to remark, that the christian, in those 
primitive, eventful times, was a sort of out law and out 
cast from society. Not only was christianity, at that 
time, universally decried and derided ; but its prose- 
lytes were denied the protection of the public laws. if 
their person or property or reputation were assailed ; 
if malicious men made inroad on their natural or civil 
rights; they could not have recourse to a legal redress. 
Resistance would only provoke still greater, injuries : 
and their own existence and that of the common cause 


_ would be put in jeopardy. The injunction therefore, 


in no case, to resist evil, may rather be considered as a 


prudential provision originating in the wise caution and_ 
16 


422 SERMON XI. + 
reo 
foresight of our blessed Lord, for the rhe si ‘and 
perpetuation of his religion. ane 
With some grains of allowance however, sdeactiatit 
cases, the injunction has universal authority. It stands 
on prudential ground. The christian, after the exam- 
ple of Paul, is to regulate his decision, not only by con- 
sideration of what is lawful, but of what, in a general 
view, is most expedient, in reference to his own spirit- 
ual advantage, the benefit of his brethren and the com- 
mon interests of christianity. And he is not so much 
to consult what passion or resentment may suggest, as 
what the principles of our holy religion plainly require. 
If he suffer injuries—injuries grievous and even repeat- 
ed, prudence may bind him to patient sufferance ; and 
charity will forbid that he avenge himself by a vindic- 
tive retaliation. As revenge, which is ever stimulated 
‘by wounded pride, always defeats itself; as reprisal _al- 
ways provokes reiterated injury; so by submission, 
malice is often disarmed. In regard to personal indig- 
nities, of which the laws have cognizance, the precept 
forbids that we assume, in a private capacity, a judicial 
power of deciding in our own case and making: repris- 
al upon our enemy. For this is taking the: sword out 
of the magistrate’s hand, which the law gives him to 
‘execute wrath upon them that do evil, into our own 
hand, against law and against every wholesome. civil 
regulation, Still however, in the present depraved 
state of the world, I deprecate the consequences of such 
an interpretation, as would deny, that every man is the 
safe keeper of his own person, and has a right, in ex- 


SERMON XI. 123 


treme cases, by the strength of his arm, to defend it 
from violation. i 

« And if any man will sue thee at the law and take 
away thy coat, let him have thy cloak also.” 
This injunction, in its primitive application, has ref- 
erence to the corrupt practices of the legal functionaries 
of that day, and to the defenceless condition of chris- 
tians. ‘They, who were in profession of the law 
and they who were intrusted with its execution, were 
public spoilers perpettially on the watch for prey; €a- 
ger for opportunities to play off the corrupt passions of 
the populace, to their own increasing influence and ag- 
erandizement. The christians, who, as before noticed, 
were regarded in the light of civil nuisanees, had noth- 
ing to gain by contending with those, who might choose 
to defraud and despoil them, under color of law. It 
was therefore making a virtue of necessity, to make a 
tame stirrendet even of the cloak after the coat, rather 
than Contest the matter in a vexatious, expensive and 
inevitably ruinous litigation. Such was the condition, 
such the sad destiny of the first christians. But under 
a different order of things, when the same civil estab- 
lishments, which then were the terror of good men, 
‘become, as they should be, the terror of the wicked 
and the protection of the just; a wider compass of cal- 
culation is given to patient, firm, beneficent endeavor 
for the best ends. ha ™: 

We live in an angry and provoking world. Evil 
men will vex the just and accessory villains will prompt 
them to deeds of darkness. There are bipeds, for the 
punishment of men, at loose among men, having some: 


$24 en Xt. 


what the form of men, but _— are not. Devoid 
of sentiment, of character, of information, ofall nice 
feeling and moral restraint, they appear totally insuscep- 
tive of evangelical influence, and eastigation is the only 
efficient application. ‘The remark is no less true for its 
triteness, that we must take the world as it is. »Chris- 
tianity has done much, much indeed, for the meliora- 
tion of character and the improvement of) society. 
And the present aspects favor the hope that it will do 
much more. But it has not yet ushered in the haley- 
on day, when the precept in view can bear on society, 
in its full, unrestricted, extreme interpretation. Cer- 
tainly the time has not arrived, that the civil arm can 
safely be bereft of its coercive sinew; that our sense of 
honor, of dignity, of right ; our liability to resentment, 
to anger and just indignation; are all become a dead 
letter, in the volume of our constitution. ij 
The injunction in view, which, like the icant 

a proverbial saying, inculcates forbearance anda prus 
dential regard to the best probable consequences. It 
isnot to be understood as a dereliction of our best civil 
provisions, or a renunciation of right ; as a surrender of 
the fortress of society to its licentious invaders; but 
as calling us to motives of a higher, more disinterested 
nature ; as imposing the bridle on passion 5 as binding 
conscience to avoid offences ; discountenancing ‘litiga- 

tion; ahd providing that the motives of charity, the 
love of our neighbor, the happiness of the community 
at large, and the general interests of righteousness and 
piety shall surmount eyery selfish, partial, sordid con- 


-sideration. 


| 


SERMON XI. | 125 


» <¢ And whosoever shall compel thee to goa mile, go 
with him twain.” Our Lord continues the same fa- 
miliar mode of illustration. But there is little here ex- 
elusive to the first disciples. ‘The great moral teacher 
would enjoin condescention, generosity and a readiness 


_ torelax from strict personal right. He would inspire 


a dignified superiority to petty, punctilious claims. 
Would dispose to a frank, ungrudging compliance in 
matters either of lawful exaction or of familiar solicita- 
tion. Would inculcate a kind consideration of the con- 
dition of others; and that, on moving occasions, we 
consult rather our own ability and the better feelings of 
our hearts, than the importunity itself. Where chari- 
ty reigns, these dispositions will express character, pro- 
mote comfort, prevent collisions and secure harmony. 
Charity acts not on stinted rules. Disposed to liberal 
things, it will occasionally exceed requirement; will 
anticipate and prevent importunity ; will even impart 
benefactions in disguise ; and by pouring into the bos-: 
om of the destitute ‘‘ full measure and running over,” 
will raise emotion of pure joy unallayed by the custom- 
ary tax on sensibility. 

The direction has also a more circumstantial appli- 
cation; has reference to social manners and familiar, 
customary intercourse. It suggests, that an obliging, 
consenting, affable and facile temper and deportment 
are, to the spirit of our holy religion, much more ac- 
cordant, than a rigid affectation of sanctity and a mo- 
rose counteraction of the innocent humors of those 
around us. It requires, that we study, in things mor- 


126 SERMON XI. 


ally indifferent, to please every one his brother; exhib: 
iting virtue as it really is, a lovely form ; that we ex- 
press our good will to others and our solicitude to pres 
serve harmony, by exterior testimonies of respect and 
deference; consulting their credit and honor, their coms 
fort and peace, though at some expense of our own van- 
ity and self-love. Nor does this imply that infinite at 
tention and consideration so rigidly exacted and’ serué 
pulously paid, in the intercourse of the great. It has 
no affinity with that prostitution of mind; that officious 
sedulity and servility of adulation ; those insidious arts; 
studied disguises, multiplied and nicely varied forms of 
insinuation and address, which corrupt every virtue 
and enflame every vice ; and which leave a man no will, 
sentiment, principle or character. ‘The dispositions 
enjoined are consistent with integrity. They flow from 
ehristian benevolence and humility; and they belong 
to principles common to us as men and as christians. 
Their use is to soften and improve the character ; “ to 
draw men from that savage rusticity, which engenders 
vice, and discredits virtue ;” and to improve and felici- 
tate society, by attuning its members to that reciprocal 
courtesy, kindness, liberality and beneficence, whence 
flow the purest and sublimest enjoyments. . 
‘‘ Give to him that asketh thee; and from him, that 
would borrow of thee, turn not thou away.” ‘ate 
From matters of mere prudential consideration and 
duties of arbitrary choice, we rise, at length, to those, 
of positive obligation ; even that we be ready to do 
good and communicate, dispensing support to those in 
need and lending to those, who may be benefitted by 


SERMON XI. 127 


theloan. The relief of the necessitous, vigerously 
; ed by an innate fellow feeling, is imperiously 
demanded by the christian moral. The rich are God’s 
_ almoners, stewards of His bounties. When qualified 
for their office and faithful to their trust, their reward 
is rich as their service is honorable. Theirs is the big 
delight, which attends a generous use of property and 
power. Exercising their little power and” measured 
means after the example of Him, with whom is the 
fountain of all power and the fulness of all resource, 
they experience, in that exalted joy, which overflows 
the great hearts of the benevolent, when surrounded by 
those they have made happy, the purest of all terrestrial 
felicity. The cause of the poor and destitute must 
therefore be safe, in the refined self interest of the 
opulent. 

“ And from him that would borrow of thee, turn 
not thou away.” 

It is judiciously remarked, by one of the Fathers,* 
- that, to give and to lend, are two duties of charity, 
which Christ introduces in connection and places on 
an equal footing. ‘The loan,” says he, “is some- 
times more beneficial than the absolute gift. It is less 
flattering to the vanity of him, who lends. It more 
tenderly spares the feelings of him, who is in want. It 
less encourages the idleness of him, who may not be 
yery honest.” Benevolence, in this mode, might effect 
much, but for the prevailing inconsideration and nar- 
rowness of calculation. Were it not for the blinding 


* Quesnel. 


198 SERMON XI 


power of riches, which so corrupts the hearts of their 
possessors, that seeing, they see and do not perceive ; 
the men of ready means, especially in seasons of dis- 
tressing embarrassment and perplexity, would find in- 
numerable, interesting objects and occasions. The 
talent, which is now rusting in a napkin, might thus be 
applied to valuable use. The well disposed, but un- 
fortunate and indigent, might be raised, on cheap and 
easy terms, to competence and comfort. The sum to- 
tal of felicity and joy would be essentially augmented. 
And they who are deemed to have their portion in this 
world, might thus become heirs of the immortal riches. 

Let each one make a self application of this impor- 
tant subject, as it may suit his particular case. God 
grant, we may so exercise ourselves in the wisdom of 
this world, that we may become possest of that heay- 
enly wisdom, which will conduct us to eternal salva- 
tion ; through Jesus Christ ;' to whom be glory in the 
churches, world without end. 


A ale : 


“i (Funeral Occasion.) 


SERMON XIE—2 Kines 20. 1. 


“ Thou shalt die and not live.” 


‘THERE is no special monition in all scripture more 
completely general in its application ; never was a truth 
proposed or doctrine stated, more abundantly verified 
and universally admitted, than the prophet’s declaration 
to Hezekiah, ‘Thou shalt die and not live.” The 
general doctrine of man’s mortality is, and must be, ad- 
mitted by all. That in the midst of life, we are in 
death, that all flesh is grass and all the goodliness there- 
of as the flower of the field ; that these bodies of ours 
are perishable and shall one day crumble into dust, is 
as certain as that the rising sun will set; as certain as 
that we now exist. But although, as a general truth, 
we universally believe that man is mortal, yet we 
are very far from admitting the obvious, the just and 
necessary consequences of this truth, in all their influ- 
ence on our temper and life. By a strange and fatal 
infatuation, it should seem, that we believe ourselves ex- 
empt from the common lot and destiny. Andan event 
so infinitely momentous, so decisive of all our interests, 
our character and our hopes, is disregarded as an in- 
structive, monitory subject of habitual, solemn medita- 
tion. While the knell of death is even echoing in our 
ears and his trophies are passing in solemn review; 

17 


i, 


136 SERMON XIil, 


while the arrows of this unerring archer are oan 
thick, fast and fatal around us, we seem secretly to 
cherish the fond presumption, that we shall escape the 
deadly shaft. We do not sufficiently lay it to heart, 
that we shall ‘‘die and not live;” that our earthly house 
of this tabernacle shall one day be dissolved. ! 

"That the slumbering sinner should be able to repose 
on this secret, fallacious presumption, that an object of 
solemn regard should not avail, when standing naked 
before his eyes, to arrest attention and engage his solic- 
itude, is a fact.of perpetual experience too strange to 
be readily comprehended. Of this amazing inconsis- 
tency in man, let us endeavor to assign some probable 
causes. If the certainty of death, if the persuasion of 
human mortality is regarded by us without interest, 
without self application, without the fruit of nem 
and piety, it is, in the first place, beeause it has never 
taken with us the impression of a native discovery. 
This solemn truth familiar from the first, innate, as it 
were and born with us, has never presented itself with 
the force of novelty and surprise, to arrest and fix at- 
tention. Without surprise, without solicitude, without 
alarm we have continually in view this awful object, just 
as we abide among the wonderful works of nature, with- 
out adoration, gratitude or wonder. Witnesses of these 
marvels, assenting in speculation, to that truth ; we yet 
stupidly shut our eyes to the grand and solemn. conse- 
quences of both the one and the other. 

Were the sentiment of death unknown till this s mo- 
ment, and the sentence suddenly pronounced, “ Thou 
shalt die and not live,” in what manner ‘should we be 


SERMON XIk 1st 


affected with the awful disclosure, and how should we 
receive the solemn notice? If it did not engage us at 
once in a zealous, persevering course of holy prepara- 
tion, it is because the consternation would derange at 
once our reflective powers and overwhelm our feeble 
faculties. But our dissolution is no wise less certain, 
is equally momentous and of interesting import, is 
equally proper to mould our dispositions, govern our 
designs, sanctify our deportment and actuate all our 
powers and faculties, as if, this moment, miraculously 
made known by a voice from heaven. 

Again, we are thoughtless and careless on the awful 
subject of death, because not having adventured a tho- 


rough survey, we hate the aspect under which it pre-_ 


serits itself. Neglecting to consider it under its more 
interesting circumstances, we confine our attention to 
that mournful scenery and furniture in which imagina- 
tion invests it; and every feeling revolts at the pains 
anid agonies of departing life ; at the funeral knell and 
the solemn procession, the shroud and the herse, the 
dereliction, the oblivion of the tomb. And the divine 
light and consolation, which religion sheds on all this 
sadness and gloom, are too rarely brought into regard. 

But certainly thus to glance, for a moment, at the 
mournful circumstances of our departure and shrink 
tremulous from the view, without looking forward to 
that subsequent state, to which it is the passport, is not 
the proper part of christians or even of rational men. 
. If our souls were destructible with the body ; if our ex- 
istence were bounded by this little life ; it might be our 
wisdom and our happiness to cast off solicitude, to lull 


i a a eas 


152 SERMON XIlf.° 


the thinking faculty and drown reflection in earthly fra+ 
itions.. But such is not our sad situation. We are: 
candidates for a blessed immortality. Revelation sanc» 
tions reason in the all interesting declaration, that the 
close of the present will be the commencement of a fu- 
ture, eternal existence, in which, happiness or misery 
will be our portion according as our deeds have been. 
God will judge the world in righteousness and render 
to every man according to his deeds. It is this that 
gives to life itself all its consequence, and renders death 
most interesting and momentous. Death, in this view, 
is the casting die, the grand, decisive stroke, which seals 
our character and destiny. It is the dread summon, 
to give in our account and take our allotment: either 
with the good and faithful servant or with the wicked 
and slothful. hi 
To that evil servant, who has abused, to the purpos- 
és of sensuality and cruelty, his day and means and op~ 
portunities, death is indeed the king of terrors. But, to 
the good servant, who has been duly mindful of the 
coming of his Lord, and has so numbered his days, as 
to apply his heart unto wisdom, the privation of a place 
and portion here below shall be rendered unspeakable 
gain. He shall give in his account with joy. He shalt 
enter into the joy of his Lord. He shall rejoice forever 
with joy unspeakable and full of glory. iat 
The last cause, to be mentioned, of our faulty inat- 
tention to the subject of death is our early engrossing, 
invincible attachment to sublunary things. Life, in its 
commencement and early progress, is a life of sense 
and secular engagement. As reason and the moral 


SERMON XH. 135 


sense mature, the passions mature and confirm their 
dominion. The busy scene, in which we find our- 
selves engaged, engrosses entire that attention, that re- 
gard, that solicitude, which are due to spiritual and dis- 
tant. objects; and we blindly prefer things seen and 
temporal to those unseen and eternal. ‘¢ Thus man, 
fool man here pinions all his wishes.” 

Instructed by every thing within and around us, that 
we are formed for eternity—that we must soon weigh 
anchor from these mortal shores—that the places, which 
now know us, will shortly know us no more ; admon- 
ished by the word and providences of God, that the 
Judge standeth at the door and that we must render 
account of the deeds done in the body; we boldly set 
at defiance the terrors of the Lord ; we fearlessly pur- 
sue the follies and vanities of time and sense, indulging 
in degrading and ruinous excesses. Neglectful of the 
reiterated warnings given us from heaven, we think 
only of the lust of the flesh, of the eye, and the pride of 
life. And we even give loose to our passions,, we in- 
dulge in crime, we enter into angry competitions and 
childish calculations in presence of the dying and tne 
dead, securely and fearlessly trifling on eternity’s dread 
brink.) What strange infatuation !_ What fearful temer- 
ity ! Surely we have erred from the way of truth, the 
light of righteousness hath not shined unto us and the 
sun of righteousness hath not risen upon us. We 
have wearied ourselves in the way of folly and wicked- 
ness. We have departed from the way of peace; we 
have gone through desarts, where was no way; butas 
for the way of the Lord, we have not known it. What 


134 SERMON XII. 


hath pride profited us and what good have riches with 
our vaunting brought us? All these things shall pass 
away like a shadow and as a post, that hasteth by; as a 
ship that passeth over the waves, which when it is gone 
by, the trace thereof cannot be found, neither the = 
way of the keel in the waves. 

It most seriously imports us to revolve the causes of 
our frightful incogitancy and ruinous security. Let us 
open our eyes to the shocking illusions and fatal errors 
they involve. Let us summon every faculty to the sol- 
emn purpose, till our affections are moved, the tumult 
of the passions checked, the mist of error dispelled and 
the proper interest excited. Anxiously awake and vig- 
vrously alert on temporal concerns, shall we be thought- 
less and secure on our grand, immortal concern? Pa- - 
tient and self denying even to the severest discipline 
and most painful regimen for a perishing bodily health, 
shall we discover no solicitude, incur no inconvenience, 
put forth no exertion that our Souls may be in health 
and prosper? Standing on the verge of a tremendous 
precipice, liable every moment to plunge into the gulph 
below, shall we make no effort for safety ? Shall we do 
much for time, which is evanescent, and nothing for 
eternity ? Convinced that our life is a vapor, earthly 
prospects deceitful, pleasures fugacious and treasures 
corruptible, shall we not seek a better portion? Shall 
we not exert an anxious, ever active solicitude, to be 
in peace with our Maker and with our own consciences, 
escaping the wrath to come and securing the mercy dj 
God unto eternal salvation. 

The providences of God, always instructive and 
monitory, are speaking at this moment with a voice 


SERMON XII. 135 


truly significant and solemn, now that we are called to 
measure our steps to the chambers of the dead, and a 
yictim of death, a trophy of the king of terrors is before 
our eyes. Before us is presented a sad demonstration 
that neither youth nor health nor intellectual endow- 
ments, nor character nor fond friendly interest and cal- 
culation can ward off the fatal commissioned arrest. 
Prone as we are to live without God and without prop- 
er regard to futurity—prone to depend presumptuously 
on sublunary prospects, fondly calculating on days and. 
years to come, we have here a solemn and salutary 
corrective. The vernal, flourishing flower expanding 
to the rising day, is withered before noon ; and the de- 
lusive vision of parental and fraternal expectation is for- 
eyer fied. Verily we dwell in houses of clay and have 
our foundation in the dust; and we are crushed before 


the moth. * * x 2° ge ee 
* a * * * x * * % 
» » % : a: “ % x «* 


Life isa vapor. It is even a shadow, “ which in a mo- 
ment is, and is not.” Reflecting on the precariousness 
of our abode on earth and the impermanency of all 
earthly enjoyments, and thinking on the numbers, that 
each succeeding year and day and hour are sweeping 
away, let us make a serious self inquiry upon our own 
preparation ;—let us be excited to renewed efficacious 
resolutions and vows. Let us gird up the loins of our 
minds, be sober and watch unto prayer. Let us be 
thoughtful of the purposes for which our lives and pow- 
ers of action have been thus far continued, comparing 
our actual attainments with the rule of duty and the 


136 SERMON Xil. 


just expectations of our moral Governor. And let us 
no longer be slothful in business, but fervent in spirit, 
serving the Lord. Let us be wise for ourselves, wise 
for eternity. Placing our confidence in God and the 
Redeemer, and rising superior to the pollutions of the 
world, Iet us hold fast the profession of our faith with- 


out wavering. Let us be stedfast, unmovable, always _ 


abounding in the work of the Lord; forasmuch as we 
know that our Jabor shall not be in vain in the Lord... 


we AH 


A 4 


Sat els fa) Als 


LE 


: ers « ; 44a 
aap a 


‘wt 
ew SERMON XIIL—1 Trmorury 4. 8. 


“Having promise of the life that now is.” 


TO mistaken ideas of religion and its influence on 
our present happiness, is owing, in great measure, the 
indifference with which that most important concern is 
so often regarded. It is, by many, consideredas a dull, 
insipid, melancholy business utterly inconsistent with 
the pleasures and emoluments, the occupations and en- 
gagements of secular life. But however innocent this 
mistake be deemed, it is fully apparent, that a most 
perverse election of the will or an absurd conclusion of 
the judgment is attached to it. For, admitting religion 
do require us totravail a thorny and tedious road, hav- 
ing all its rewards m reversion—concede, for once, that 
it imbitters our enjoyments, embarrasses our business, 
indisposes us for society ; that it separates us from life 
and its pleasures, and consigns us to solitude, sadness, 
self denial and humbling devotion; yet, since a period 
is before us, when all this present scenery will pass 
away; since a time will shortly arrive, when it will be 
our interest to have been religious, even with the sacri- 
fice of our right hands and right eyes; when we shall 


wish to have purchased a character of virtue, though 


with deprivation of every thing dear to us here below; 
18 


138 SERMON XIIT. 


who that is wise, but will now embrace virtue; whe 
that is wise, but will anxiously provide for those future 
interests, which a short lapse of time will most assured- 
ly substantiate ? cP be aime 

A concession so unfavorable to religion and virtue is 
not however, on their part, to be made. This business 
is, by no means, so formidable and frightful as mistaken: 
zealots and misjudging advocates would sometimes 
represent. It is no such enemy to our temporal views. 
Tt is a very harmless, inoffensive engagement or exac- 
tion, though we have no reference beyond the interests 
of this life. It will curtail none of our real enjoyments, 
will rob us of none of our substantial pleasures, will in- 
terdictno constitutional passion or propensity in its chas- 
tened, most felicitous indulgence. ee 

Shall we not then eagerly adopt a party, which holds 
out indiscribable blessings, with no serious evils ; shalk 
we not seek to possess ourselves of that, which, while 
it no wise clashes with our worldly pursuits, will pro- 
cure us inconceivable happiness in the succeeding state ? 
The motives to godliness, on this hypothesis, must be 
thought sufficiently strong tointerest a rational mind. 
Here isabundant reasonable security for religion, for piety 
and sound morals. But if we may proceed further and 
say, with the apostle, that godliness hath not only nega- 
tively, but positively and strictly the promise of the life 
that now is—that religion and virtue are not only com- 


patible with, but highly promotive of our temporal 


views and interests—that besides their influence onour 
happiness hereafter, they are most favorable to our pres- 
ent objects and plans and purposes and pursuits; if 


SERMON XII. 189 


this be evinced, no color of excuse or apology will then 
yemain to irreligion and immorality. Every objection 
will be fully answered ; every scruple completely satis- 
fied; every prejudice entirely removed ; and, all not 
abandoned of fortune and of their senses as well as of 
reason, must resolve at once to embrace religion. ‘The 
very motives to vice will be enlisted in virtue’s cause. 
Every argument from reason and interest will plead its 
immediate adoption: nor will a shadow of doubt or dif- 
ficulty remain, under which the ungodly may take 
refuge. 

In this connection and view, we shall not be accus- 
ed of inculcating a sordid morality, if we urge that de- 
cided conduciveness of religion—of godliness, to the 
ends and purposes of sublunary life, of which the text 


is an indication. Waving therefore, for the present, 


those more selemn considerations, by which we should 
be interested and engaged to godliness, we will come 
to its special influence on opulence and honest fame, 
tiches and reputation. 

» To gain an establishment in life, to acquire an easy . 
eompetent fortune is the common object of early, con- 
tinued solicitude and endeavor, as the foundation of an 
eligible, comfortable existence. Now the conducive- 
ness of godliness to raise, advance and improve our for- 
tunes is sufficiently obvious. It sets at distance tie 
principal obstacles, and secures the main helps and aux- 
iliars to worldly prosperity. Not that riches are so 
necessarily entailed on religion, that it opens at once, to 
its yotary, an exhaustless stream of wealth. They are 


140 SERMON XIII. 


often the favorable appendage of condition, quality, 
connections and other arbitrary circumstances, over 
which we have no control. But so far as the attain- 
ment of;wealth depends on human endeavor and falls 
under precepts and: directions, it is facilitated by that 
correct, consistent, virtuous tenor of life, which’ godli- 
ness imports oe 

Godliness eminently tends to secular wisdom and 
prudence, skill and dexterity impecuniary management. 
By a certain natural efficacy, it brightens, illumes and 
invigorates the understanding. “ Dispelling those ‘ad 
ventitous clouds, that arise in the discerning faculty, 
from the noisome fumes of lust and: passion,” it’ pro» 
motes that purity of blood and spirits, on which the 
perfection of our intellectual operations depend, All 
vice, in its nature, is sombrous and: magy ; depraving’ 
and distorting the judgment; filling the mind with 
prejudices and. false apprehensions ;_ clouding” reason, 
and representing things, not truly and correctly, but in 
disguises and false colorings. Hence the man under 
its dominion is often diverging from the line of pru- 
dence and sound policy; is often betrayed into error 
and perplexity ; and in secular management, commits 
innumerable mistakes, which are escaped by the man 
of pure morals and unclonded intellect.. ‘The former’ 
consumes many a sad hour in vain regrets and fruitless 
wishes to retrace a devious, erratic course. “The latter 
more clearly and promptly forecasts events; more sa~ 
gaciously marks opportunities, times and: occasions ; 
more impartially weighs, more calmly deliberates, more 


cautiously transacts. 


- 


SERMON XII. 14k 


Secular evils are the constant concomitants of the 
vices both of the flesh and of the mind. into how many 
inconveniences and perplexities, in point of dealing be- 
tween man and man, does intemperance betray, its vic- 
tim 2 How defenceless the man, whose reason is 
drowned in the fumes of an intoxicating draught 2 
What an advantage does the passionate man concede to 
him, he contends with, by the hastiness. of his spirit? 
And how often, in the ardor of animal passion, is the 
voluptuary betrayed into acts, whose fruit is bitter vex- 
ation and keen remorse ?_ From all these indiscretions, 
these disgraceful, ruinous entanglements, godliness is 
our security. It also secures diligence in our several 
callings. The diligent hand maketh rich; and he, 
who is diligent in his. business, shall stand before kings. 
Preeminently commanding are the obligations imposed 
by religion, to be careful in this point. It binds us to 
diligence, to activity and industry, not only for our 
own, but for God’s sake; charging the matter on con- 
science, as an instance of that service due to our Crea- 
tor, on whose proper performance depends our everlast- 
ing wellbeing. And the sanctions of His holy word 
apply, with peculiar force, in this particular. Surely 
He, who for every idle word, will call us to account, 
will much more do it, for the idle expense of time and 
the non-improvement of talents committed to our trust. 
Too numerous to be cited are the scripture passages, 
_ which expressly and solemnly call christians to industry. _ 

But if godliness tends to industry, if it secures dili- 
gence; it is no less favorable.to that other requisite to 


142 SERMON XIII. i , 
WRT 


worldly thrift and worldly advancement,‘frugality.. OF 
this, religion, pure, evangelical religion is unquestion- 
ably the best mistress. It retrenches all exorbitan- 
ces and_wantonnesses of desire, teaching us to live after 
the measures of nature, which are small.and’ cheap. 
It avoids and prevents those idle expenses, with which 
the immoral and licentious stand constantly charged. 
At an easy rate, it modestly clothes us.‘ Its temper- 
ance spreads a neat, yet frugal table.” Its requisite 
diligence in business prevents the embezzlement of 
property, in convivial excesses and costly diversions. 
Nor will its purity ever permit us to know the consu- 
ming and sinking expenses of debauchery.. Vice and 
vice only is in the grand result the chargeable thing. 
Shame and repentance, mortification and sorrow are the 
only things purchased with cost, without all chance of 
disbursement. Virtue and piety, temperance and r rec- 
titude are frugal, thrifty and productive. 7 

Again, godliness contributes to secular ticonaiinatie 
in that it cherishes and promotes a friendly intercourse 
with our fellow men. Connected with society, the 
seeker of wealth must promote his purposes and com- 
pass his views, by the friendly concurrence of others: 
and the selfish, unsocial plodder, who expects to be- 
come opulent, by having treasures thrown down into 
his solitary lap, must content himself with a scanty, 
meager measure.—But he, that would have friends, 
must shew himself friendly. He, who would largely 
participate the common circulation of social benefits, 
must himself exercise beneficence—must se: deport 


SERMON XIII. 145 


himself with the world around, as to conciliate favor and 
secure that assistance and kind cooperation, which the 
exigences of his affairs may render needful.—The god- 
ly man possesses this essential requisite to secular ad- 
vancement. ‘To the gospel precepts, we are immedi- 
ately referred, for its due exercise and influence; to 
justice and honesty ; to religiously refraining from vio- 
lence, oppression and detraction ; to truth and fidelity ; 
in a word, to all those beneficent and friendly offices and 
dispositions, which we wish others to exercise towards 
us, and which constitute in our social intercourse, the 
sum of practical religion. So indispensably requisite 
to worldly success is such a character and line of con- 
duct, that even the vicious and unprincipled are cons 
strained to make the pretence ; and it is under the mask 
of virtue and honesty, that knavery compasses its pur- 
poses and performs its feats. But if the mere pretence 
be an advantage, surely the reality must be a greater ; 
and the power of godliness will unquestionably be more 
efficacious than the form alone. Nay, the form, desti- 
tute of the power, cannot long exist; for the xigar of 
him who isacting a part will sooner or later abandon its 
charge, and render palpable that ancient and almost ex- 
ploded adage, that honesty is, in the end, the best pol- 
icy. So true is it, that the fair, open, direct course of 
honest integrity and generous beneficence is the surest 
way to wealth. 

Small however is the promise of wealth for the life, 
that now is, when unassociated with a good reputation. 
If then reputation is a handmaid to wealth; asa distinct 
ingredient of worldly comfort and prosperity, it is em. 


144 SERMON XIrIill. 


inently promoted by godliness, A good reputation 
consists in the respect and favorable regards of the wis- 
er and better part of society. The truly religious man 
possesses the qualities, that secure this valuable boon. 
By the essential, intrinsic worth of his person, he chal- 
lenges esteem: by the usefulness of his life to those 
around, he engages love. Conscienciously following 
the ways of God and practicing the precepts of His ho- | 
ly word, he lives in conformity to the great end of his 
being ; which is the just measure of worth and excel- 
lence. ‘The unthinking and depraved may be smitten 
- for the moment, with outside tinsel and shallow parade. 
But, in the secret of the heart, all greatness is despised, 
but that, which is based in virtue. iC hls 
« Genius and art, ambition’s boasted wings, ' 

Our boast but ill deserve, if these alone 


Assist our flight. ona 
Our hearts ne’er bow, but te superior worth; . 
Nor ever fail of their allegiance there.” 


« Not miany pompous and swelling titles, not alongrace — 
of famous ancestors, nor a multitude of menial attend- 
ants, nor an exhaustless revenue, nor a comely per- 
sonage,” nor any thing exterior to a man, shall entitle 
him to veneration and render him the object of affection 
and esteem : but the rectitude and beneficence of his 
life; the right use and application of his reason, liberty 
and moral powers; the exertion of his faculties upon 
the fitest objects and in the duest measures. ” These 
are the qualities, which make a man excellent; and 
this ig the character, which godliness forms. ‘The dis- 
tinctive traits of the religious man ate purity ofmorals, 


+ 


SERMON XIIl, 145 


elevation of principle and motive, -social activity and 
ic usefulness. Duly mindful of his relative char- 
acter, he acquits himself with fidelity in his appropriate 
sphere. He is the good citizen—a lover of his coun- 
try, loyal to government, obedient to laws. He, for 
conscience sake submits himself to legitimate rulers 
and salutary rules. He lives peaceably with all men. 
He is modest, temperate and chastened, in prosperity ; 
in adversity, equable, courageous and brave. He is 
inflexibly upright and incorruptibly just. He injures 
none; he does good to all. He suppresses every un- 
social, malignant emotion, and cherishes kindness and 
compassion. He is affable, condescending, courteous 
and benevolent; willing to embrace, with open arms 
and hearty affection, the whole family of mankind. He 
has therefore the esteem, the respect, the love of man- 
kind.—Thus godliness eminently conduces to opulence, 
to honor, to all worldly prosperity. It sheds a gener- 
ous, a kind and cheering influence on sublunary exis- 
tence. It has the promise of the life that now is. 

Nor let it be objected, that a doctrine diametrically 
opposite is taught in the new testament ; that poverty 
and disgrace are there represented as the christian’s 
birth right; that the godly must be hated, maligned 
and persecuted, and through much tribulation enter into 
the kingdom. Of the primitive proselytes, this was 
indeed the sad destiny : and this, from the special, ex- 
clusive circumstances of the case. Called to embrace 


and disseminate a religion opposed to all the reigning 


passions, prejudices and interests—the received opin- 
ions, maxims, and prepossessions ;—a religion, which 
19 


cK 


146 SERMON XIII. 


proposed a deep and broad change in the principles and 
institutions, habits and manners, policy and philosophy 
of a deluded, degenerate world; the godly man must 
have expected and encountered resentment and oppo- 
Sition, persecution and cruelty, in the bold and perilous 
adventure. It is also true, that the partial acceptance 
and influence of the christian religion with society, in 
this present time, restricts and modifies its influence on 
individual condition and character. ‘Through the una- 
voidable effects of abounding evil—its merited rewards 
are not always accordmg to generous, persevering vir- 
tue. But general conclusions are not to be drawn from 
certain exempt cases. It is fully obvious, from what 
we have premised, that in the ordinary course of things, 
there is a wide difference, in point of temporal prosper- 
ity, between bim that serveth God and him that serveth 
Him not. The genuine tendency of godliness to pros- 
perity has its natural, though sometimes interrupted 
operation ; and rarely does it happen, that virtuous ac- 
tivity, probity, temperance and_ beneficent exertion do 
not ultimately attain their object, and triumph oyer 
every obstable. : 

But should disappointment and distress, in some in- 
stances, be the christian’s portion; should adverse oc- 
currences and coincidences counteract the best en- 
deavors, and destine him to poverty and disgrace; yet 
the same dispositions, which prompt to the yirtues 
abovementioned; will place him in the best condition 
to sustain his adverse fortune. A mind unclouded 
with moral ills can look through the mist and maze of 
distress and disorder. Religious consolations will blunt 


SERMON XU. 147 


the poignancy of outward calamities. Bright prospects 
into futurity will buoy up the spirits. Conscious in- 
tegrity will be as an anchor to the soul, sure and sted- 
fast. 


~ Would we therefore, amidst the chances and changes 


of this mortal life, have the fairest prospect of temporal 


success; would we probably possess the riches of this 
world, without abjuring the riches of eternity ; would 
we acquire the honor, that comes from men, without 
forfeiting the honor, that comes from God; would we, 
in any possible event, have comfort and joy, in the en- 
joyment of an upright mind, in the sense of our own 
virtue, and the friendship and favor of our Maker ; then 
let us cherish the tempers and practicé the virtues, 
which the gospel inculcates. Let us live godly in 
Christ Jesus. Let us ever conduct as becomes us, on 
this theatre of moral action. Let us be instant, assidu- 
ous, unwearied and persevering in the duties of that 
state of life, to which the providence of God has called 
us. And let us never forget that the godly man’s prin- 
cipal reward is on high, in the region of immortality. 
Thither, let us soar in our affections. And while we 
rejoice in the temporal bounties of Heaven, as though 
we rejoiced not; and use this world, as not abusing it ; 
let us seek an inheritance incorruptible, undefiled, and 
that fadeth not away. God grant us the grace. To 
him be glory forever. 


be havea hes ‘iy ny pth tithe remy or 


Harn: WON. POA a. AON ne 


sf 
ue? 
Why 
a 
iw 


AME Sn 
salah i en vialinatll 
belts bi Saran 


i a To LT “eid 


SahdNie oh p5DrHee ae Waa 
sain #npbap i ie debi: aiobnoe dl 
aha Mie wh rah sa een 
alas nuroreree eur 
SDR tD a RYH HEY | OVE, snl SF 
2OGeReD Toupeapeen ede me | 
phish: Se i i, iaeinndgsh pal wt NORA (ant 
~ Br ae PG a ROTA Way AD 
Abatnn fg steals, ‘hay peeincsta tra axe ry, Sh 
AGM eee) eoni_gail 
Ragas ait lay ky SENSES 


i - 7 : Tay 
harks. Sky DOK ROR Sei 


at saa ght ini aah hy i “ + 
AER gay Py DOA be Foe QRS orwis { 
SPT gh hs..mesie. Xecompemn Iatapheg 


APH ai et eagle apa pt «ie Lavy aga: 
KUNST, won't TIA SE nite HF 
AaB IN oyaHe: ra eGR AN arc fm ake tiv 
AR RE hk Sete Reeth Ome oN ay 
Age ie- one ein ee 
ty be deaebpaneod) on ene eptpadidely 
jek alien Ridlinartiicr ace: ercmpgliniganen am 
‘3 ey oil ‘ay coutorgeeee ay slin omy & 
oe 


SERMON XIV.—Proverss 6S. 17. 


Her ways are ways of pleasantness, and all her paths are peace.”; 


RITUAL worship, which all ages and nations have 
in some form adopted, is prescribed in the christian in- 
stitution, as a means of devotional excitement. A uni- 
form, consciencious observance of the positive duties 
cherishes and strengthens the sentiments of devotion ; 
and these sentiments excite to the duties of life. ‘The 
object then of devotional observances is virtue ; because 
virtue is agreeable to the reason and fitness of things and 
because it tends to happiness. Happiness is not only 
the declarative, consequent reward of virtue in futurity ; 
it is its genuine, natural accompaniment in the life that 


now is. God, in love to the human kind, has institut-~ 


eda religion to render them happy. In the application © 


of motive toa voluntary, moral sentient agent, the great 
Governor has most intimately connected interest with 
duty ; and has made a powerful address, in the very 
constitution of things, to that appetite for enjoyment 
and that love of happiness, which are extinct only with 
existence. This isa provision most wise in its ap- 
pointment and efficient in its influence. Nothing, it 
should seem, could better subserve the interest of vir- 
tue, than the close connection she maintains with hap- 
piness, and a prevailing conviction that her ways are 
pleasantness and her paths peace. 


qe 


“4 


150 SERMON XIV. 


It will be eur object to suggest considerations tend- 
ing to evince this connection and shew that = oe ee 
virtue are peaceful and pleasant. 

In the first place, virtue is the exercise of our noblest 
faculties. Its pleasures are suited to our moral digni- 
ty, are worthy the exalted capacities of our nature, and 
correspondent with its divine origin and sublime destina- 


tion. In short, they constitute the harmony, the health . 


and the happiness of a man. What health and sound- 
ness are to the body, the same is virtue to the better 
part, the mind. It is the regulation and subjection of 


all those iniquitous, turbulent and baneful passions, ” 


which are the prolific sources of disorder, mischief and 
wo. Sin distorts, depraves and destroys the moral sub- 
ject. Sin is emphatically the sickness of the soul and 
every vice a destructive malady preying on its’ quiet, 
ease and existence. Witness, for example, the fever 
of wrath, the wasting consumption of envy, the sickness 
of discontent, the swolen dropsy of avarice, the tardy 
poison of intemperance and the deadly surfeit of sensu- 
ality. To seek pure felicity from these polluted sour- 
ces, to look for happiness while the head and heart are 
thus disordered, while the moral constitution is thus 
broken and marred and this naucea remains on the mor- 
al taste, is like calculating for muscular occupation and 
active pleasurable exertion while groaning under dis- 
ease and emaciated with pain. Virtue is the correction 
of all these disorders, which belong to sin. It checks 
and limits the sensual passions, that they neither im- 
pair the health, debase the mind, nor injure society. 
It supposes all the mischievous, destructive move: 


et Pan 


q 


- 


SERMON XIV. 151 


ments of pride, covetousness and envy suppressed ; the 
violent transports and agitations of anger and revenge 
controled and curbed. It supposes every thing calm 
and serene, obedient to the still dictates of reason, nei- 
ther creating inward disturbance nor outward confusion. 
As a quiet, serene and composed mind is the founda- 
tion of all happiness ; so the government of the passions 
is a main branch of virtue and forms one of her choice- 
est and richest pleasures. It is a sedate, uniform self-en- 
joyment whose destitution, no affluence of prosperity, 
* splendor of greatness, momentary extacies of delight, 
or fugitive raptures can compensate. Thus composed 
are the pleasures, thus pleasant and peaceful the ways 
of the virtuous man. He possesses that mental tran- 
quillity, which is the basis of all comfort, the main con- 
stituent of all ftlicity. Whatever outward accidents 
incommode him, he preserves his soul in patience and 
he enjoys an inward calm. Ruling his spirit with the 
bridle of temperance, he is, in some sort, superior to 
events. His appetites and passions being duly regu- 
lated and his desires chastened and moderated, he ree 
fiects quietly and acts sedately. His contemplations are 
pleasing, his hopes ennobling, his prospects delightful 
and his forebodings joyous. With a mind at ease and 
a heart at rest, he feels that the fruits of righteousness 
are peace and the effect of righteousness, quietness and 
assurance for ever. 
Another excellent property of the pleasures of virtue 
is, that they admit the strictest review; they improve | 
on reflection. Let the virtuous man ever so strictly ex- 
amine the pleasures that flow from duty to God, from 


152 SERMON XIV. 


reverence, love and submission to the Father of the uni. P 
verse, the eternal fountain of good ; the ingenuous emo- 
tions of gratitude to the divine Redeemer and Friend of 
men ; the satisfactions of impartial justice and generous 
beneficence ; the comforts and advantages of temperance, 
purity and careful self government; they shall all ap- 
prove themselves worthy the dignity, the excellence and 
the refinement of his moral and reasonable nature. He 
finds himself so constituted that he cannot avoid a de- 
_ lightful, heart felt sensation on the review of so regular, 
so honorable, so consistent and so amiable a couduct. ° 
The enjoyments of sense ; if pursued with utmost — 
decency and prudence, are found, at best, but innocent 
and free from positive remorse, It is not theirs to yield _ 
that generous and exalted delight, which arises from 
devotion, benevolence and virtuous self denial. There 
is, on the contrary, something characteristically mortify- 
ing in their just and fair estimate: as they testify of our 
imperfection, our infirmity, and the disorders to which 
we are obnoxious. The same animal composition, 
which forms the capacity for these gross enjoyments, is 
the source and subject of the various maladies and mis- 
eries, that flesh is heir to ; of dejected spirits, with con- 
fused and melancholy thoughts ; of ungoverned pas- 
sions, with all their fatal extravagances; of sickness, 
pain and all the evils of mortality. If now these in- 
dulgences, when most regular and decent, are attended 
with humiliation and circumstances of sorrow; what 
must be the review of intemperate luxury and vicious 
excesses? They kill and corrupt the very seeds and 
sources of satisfaction and comfort. They bring re- 


SERMON XIV. 155 


morse confusion and shame. They make the man 
at variance with himself. ‘They are mingled and in- 
te rupted with disquieting suspicions and self upbraid- 
ings, ,and they are succeeded by distressing terrors, 
: The soul of the vicious man is a moral waste. “It re- 
sembles a wilderness overspread with briars and nox- 
ious weeds, infested with scorpions and venomous 
beasts : for every sin fel poison and every vice car-. 
ries a deadly sting.’ 

But the good man is satisfied from himself. Con- 
formed in disposition and conduct to the eternal princi- 
ples of rectitude, he can enter into himself with satis- 


faction and joy. He has peace with God, peace with 
the world and peace with his own heart. Whenever 
he looks inward, he has the pleasure to behold fair 
ideas, pure affections and amiable intentions. ‘“‘ He sees 
in fair progress many graces of heavenly planting and 
growth; many virtues under God, of his own cherish- 
ing. His mind presents hima moral landscape, with 
objects more pleasing and delightful than can any 
where be found through all the works of art and nature. 
It is, like the garden of God, fair and fiourishing, reg- 
ular and beautiful, well cultivated and richly covered, 
abounding in the fragrance of innocence, purity and 
good works; where the fruits of righteousness, are 
blooming on every side; and virtue, like the tree of 
life, bears health and vigor and immortality.” In short, 
to live righteously and persevere in well doing, is gath- 


. ering a stock of truest enjoyment. It is pleasure in the 


act and joy in the remembrance. It affords, at all sea- 
20 


* 


154 SERMON XIV. 


sons, comfortable meditations, pleasing” pehcctions, die 
lightful prospects and blessed hopes. 

And it is a consideration of no small moment, that 
these enjoyments depend, under God, entirely on or- 
selves, and not on those numberless casualties and acci- 
dents, which may either prevent, disappoint or destroy, 
every fruition from grosser causes. Not on the senses, 
which may lose their quickness and gust ; not on the 
animal passions, which may grow faint and languid ; 
not on the return of an overloaded and jaded appetite ; 
not on mutual agreement and confederacy ; not on crit- 
ical seasons and special opportunities ; nor on the jeal- 
ousies, passions and opposite interests of our change- 
ful, fallible, frail fellow mortals. ‘While, im constituting 
and disposing the pleasures of ambition and sensuality, 
these things have an imposing influence, the pleasures 
of virtue are free and independent. Seated in the 
mind, they continue in full vigor and perfection of re- 
finement, when the body decays and the edge and ar- 
dor of its faculties are blunted and palled. The malice 
of the oppressor and the, competitor, who may rob us 
of all the externals of life, cannever touch them. They 
forsake us not in solitude. They travail with us. 
They retire with us. They attend us in society ; they 
accompany our path and our pillow. ‘They are capa- 
ble also of being everlastingly increased. And they 
néver can be pursued to a criminal excess. They are 
altogether adapted to our nature and constitution ; to 
that eternal avidity of happiness, which a complete as- 
semblage of all terrestrial things can never satiate. 


SERMON XIV. 155 


And beyond all this, the pleasures of virtue, in their , 
eauses and tendencies, give strength and elevation to if 
character. They constitute a stable support in calami- 
ty. They sooth our sorrows and blunt the edge of 
misfortunes. ‘They inspire magnanimity and _steadi- 
ness of soul. They light up the lamp of joy in our , 
heart, even in the darkest season. ‘They prepare our 
peaceful retreat to the sanctuary of devotion. ‘They 
dispose us to look up to Heaven with good hope. ‘They 
make us the subjects of that peace of God, which pas- 
seth understanding. And they provide, that, even in | 
circumstances of actual outward distress, we in a true | 
dignified sense, should still rank among the happy. 

Such are the ways of religious wisdom ; and such 
the pleasures that virtue brings. In this changeful, 
pilgrimage life, her ways are pleasantness and her paths 
peace. 

But finally, though virtue give much happiness in 
hand, though it furnish the choicest ingredient of tem- 
poral satisfaction and delight ; yet it promises and se- 
cures far greater happiness in reversion. The good 
man is alone the wise calculator and the fortunate ad- 


venturer. He alone has the fruition of the present, ~\y 


without diminishing the stores of the future. He alone 
participates a perenniat source, an immortal treasure. 
The joys and blessings of good men here below, which 
are tokens of God’s love and pledges of His favor, to 
give somie little sentiment of the joys of immortality 
_ are small indeed, in comparison of that mighty good, 
that far more exceeding and eternal weight of glory 
and felicity, which will crown their fidelity, perseverance 
and constancy. ‘The world passeth away and the lust 


156 SERMON XIV. 


thereof. To accomplish the love of God; to fulfil, 
His benevolent intentions and promises ; and give ever- 
lasting scope and enlargement to virtue, in its exercise 
and its rewards ; there must be another economy, another 
world, to which death will introduce the virtuous man. 
Things finite, corruptible and transient have no just 
comparison with those that are infinite, impassible and 
eternal. Has experience brought into comparison the 
toys of childhood with the manly entertainments of 
mature age? Infinitely greater is the disproportion be- 
tween the passing, fugitive delights of the life that now 
is, and those stable satisfactions and perfect felicities of 
the blessed above which we have no forms to image, 
words to express or ideas to conceive. Eye hath not 
seen, nor ear heard, neither hath it entered into the 


neart of man. We however are clearly advised, that \ 


the joys of heaven are perfect and unallayed ; that 
they have the negative character of entire exemption 


from every pain and grief, every kind of affliction and | 


every shadow of adversity ; in short, from all possibility 
of receiving interruption or injury from the powers of 
darkness or from wicked men. God shall wipe away 
all tears from all eyes. ‘There shall in no wise enter, 
any thing that defileth, or that worketh abomination, 
or that maketh a lie. In that blessed region, to which 
just men made perfect will be intreduced, there will 
be no violence, hatred or hostility ; no strife, discord or 
disaffection ; no fraud, falsehood, dissimulation or 
treachery. The moral uproar of passion and impiety 
will then have ceased. The causes, which agitate arid 
affiict this sublunary world, will have no place. ‘The 


SERMON XIV. 157 


noblest faculties and the best affections of the human 


’ nature will find their proper objects. Truth, harmony, 


benevolence and joy—‘“ love unfeigned and charity 
universal will prevail throughout, fill. every breast and 
overflow the regions of bliss. There virtue will appear 
in all her charms, exerting-her proper influence and 
operating every way with fuli force. Just men made 
perfect and angels more perfect; the best and wisest 
of our species and the most excellent of theirs,” will 
constitute the blessed and blissful society. At the head 
of both, will appear our divine Redeemer in full triumph 
over all Ais enemies and ours ; possest of all power, do- 
minion and glory; rejoicing over the purchase of his 
sufferings, the fruits of his goodness and the trophies 
of his love. The faculties will then receive enlarge- 
ment and expansion beyond our present conceptions. 
Then will the works of creation, the wonders of the 
universe, the difficulties of providence and the dispen- 
sations of grace be rendered subjects of delightful con- 
templation and wonder. Then will the blessed Deity 
Himself, so far as created minds can apprehend Him, 
be revealed to sight, exhibiting His light and truth, 
and communicating His perfections without intermis- 
sion, measure or end. Then will be fully realized that 
happiness, which is the fruit of righteousness and piety 
and the reward of well doing. 

Let us consider these things and shew ourselves 


men—men of reason and expectants of glory. Letus |. 


renounce the groveling pursuits of sensuality and the 
malignant indulgences of envy, ambition and revenge, 
for the godlike entertainments of virtue—the calm, the 


158 SERMON XIV. 


sedate, the substantial happiness of an upright, beney- 
olent and pious mind. ts 

Let us faithfully apply every advantage afforded us 
for our moral and religious improvement. Let us be 
thankful to God and the Redeemer for those incite- 
ments to virtue, which religion supplies, in aid of our 
natural impressions and convictions. Sensible of our 
infirmity and frailty, of the temptations, which surround 
us and the trials, which continually assail us; let us 
seek direction from the Father of lights. Let us im- 
plore His grace to sustain us in rectitude, to strengthen 
our weakness, confirm our good purposes and bring us, 
in the end, to His eternal kingdom. And all due praise 
shall be ascribed to Father, Son and Holy Ghost, world 
without end. - 


SERMON XV.—Jouw 17. 16. 


“ They are not of the world, even as I am not of the world.” 


THE great Redeemer of men uttered this declara- 
tion in a prayer to his heavenly Father, in behalf of his 
apostles, from whom he was about to depart and as- 
cend to his native heaven. ‘The words are memorable 
and solemn, in reference to the divine Author and the 
interesting occasion. Omitting remarks, which the 
occasion and the connection might suggest, we shall 
dwell a little on their import in an abstract point of 
view. Weshall consider the sense, in which Jesus 
Christ was not of this world ; and then inquire, in what 
sense the same is true of his followers. And may we 
so attend to the subject, that our instruction may be 
real and lasting as the subject is important and solemn. 

That Jesus Christ was not of this world, will be ad- 
mitted by every one, who believes the record given of 
him and the pretentions, which characterized him. He 
was in the beginning with God. Of himself, he said, 
4* T came down from heaven.—Again, I leave the world 
and go to the Father.” He descended to our world, 
_ to disclose more clearly and fully the will of the Father, 
to bring life and immortality to light, and to trace, by a 
spotless, perfect life here below, the path to celestial fe- 


160 SERMON XV. é 


* 
licity and glory on high. Thus commissioned and sent 
from heaven, the credentials he exhibited gave ample 
proof of the divinity of his origin and the authenticity 
of his mission. His doctrine and precepts, his rules of 
living and principles’ of action, the objects he pursued 
and the example he displayed gave testimony that he 
was from heaven. His miracles, his death, his resur- 
rection and ascention to heaven gave occular proof that 
he was not of this world. Had he been of this world, 
his high, imposing claims would have shrunk from scru- 
tiny ; and the religion he promulgated would have fol 
lowed the fate of the numerous impostures, to which 
falsehood and fable have in succession given birth. 
Had he been of the world, his mundane spirit would 
have betrayed and exerted itself in secular and_ selfish 
purposes, practices and accommodations. He would 
have temporized as the prevailing passions and interests 
might seem to require. He would have concealed or 
have modified every unwelcome sentiment or truth ; 
and the influence thus acquired, he would have improv- 
ed to his ‘own aggrandizement. But he had not the 
spirit, was not actuated by the views and principles of 
worldly men. Truth and rectitude were his only guide, 
righteousness his rule of action, and the glory of God 
and the salvation of mankind, his endandaim. — Hence, 
he sought not, for selfish ends, the favor of men, nor 
did he abandon the work assigned him, to escape their 
malice. Ever pouring contempt on human greatness, 
ever exposing and reproving wickedness in high places 
and vulgar immoralities, he could not fail to become 
the object of malice and outrage. When therefore we 


SERMON XV. 161 


° 


advert to the circumstances, in which the Son of God 
was placed, the manner, in which he executed his of- 
fice, and the principles on which he acted, we cease to 
wonder that he was despised and rejected of men, that 
he was maligned and set at nought of a deluded world, 
that he was numbered in his death with malefactors and 
finished his life on a cross. But over all, the resurrec- 
tion of the Son of God stamps his heavenly descent 
and convincingly proves, that he was not of the world. 


Had he been of the world, the yengeful arrest of the 


powers of the world would have finished his mortal ca- 
reer ; his ignominious death would have ended at once 
the impious imposture ; and the hope of his followers 
would have been forever buried in the tomb of their 
Master. The seal of heaven could never have been set 
to an impious falsehood. But, by rising from the dead, 
the Son of God foiled the powers of darkness. By ris- 
ing from the dead, he destroyed him, that had the pow- 
er of death ; he led captivity captive; ‘he vanquished 
the great vanquisher of our race, and in the name of 
us all; took possession of immortality.’ ‘Thus the 
great Captain of our salvation, the glorified Redeemer 
of men was not of the world. ‘They are not of the 
world, even as I am not of the world.” 

In what sense, shall we apply this character to the fol- 
lowers of the Redeemer, or how do they evince their 
elaim to the character? § And we say first, not in an 
unnecessarily mortifying, self abandoning sense. The 


. christian, as a reasonable, a social and a sensitive being, 


is at liberty to enjoy life; and he makes the most of 
this little life, who leads it, as he ought. Hf to enjoy 
21 


162 SERMON XV. 


and to do good be among the purposes, for which God, 
sent us into the world, and many good things proffer 
themselves to the christian, in common with others; 
then, to enjoy, with gratitude and moderation, is to 
obey ; and every good gift, which cometh down from 
Hin, is to be received with thanksgiving, by them that 
believe and know the truth. If we testily or fastidious- 
ly cast from us, even His temporal favors, we affront 


the munificence of our Maker, and we counteract the ~ 


order of His providence. It is no proper test of the 
professors discipleship, as being not of this world, that 
he abstract himself from life and its concerns. They, 
who have inferred from the text, an obligation of this 
sort, have miserably mistaken its meaning and given in- 
to a most mischievous perversion of scripture. Many, 
under the influence of this delusion, have abandoned 
society, have retreated to deserts, have finished their 
’ earthly existence in a useless and disgraceful seclusion. 
The monastic institutions, with all their attendant mis- 
chiefs and miseries, originated in this error. But the 
enlightened christian, in this more enlightened age, has 
different views of the christian character and duties. 
Far from abandoning his post in society, he feels him- 
self incited to live among men and do good, as he is 
able ; making conspicuous the light and influence of a 
pious and beneficent example. ‘There is a selfishness \_ 
inconsistent with the christian character, in devoting 
ourselves wholly even to devout exercises. Having 
taken care of ourselves, we must return and take care 
of our fellow creatures ; testifying our ‘filial, reverential 


tegards to the great Father of men by ministering ‘to 
= 


. 


' SERMON XV. 165 


happiness of His rational family ; encountering and 

coming the temptations that are in the world; and 
ms not to work while the day lasts, inasmuch as 
there i isneither work nor device nor knowledge in the 
grave, whither we are hastening, 

The question recurs, in what sense is it true, that 
christians are not of this world? The christian is not 
of this world, in that he does not derive from the world, 
his highest happiness. He is not attached to it by his 

"strongest passions and interests. And he does not look 
to it, for the fruition of his better hopes and expecta- 
tions. Extending his views beyond the present scene 
of things—mindful of the immortality of his destination 
and the price of his redemption, he seeks and expects 
that felicity, after which, nature is aspiring, in some 
other, superior region. Men, who live here without 
God, and without hope—men, who look for nothing 
beyond the grave, whose utmost prospect is bounded 
with this fleeting life, and who expect ere long to be 
rendered back to their original nonentity ; such persgns 
are emphatically of this world. Without faith in re- 
vealed religion, they hold to the present alone ; and all 
»their views and wishes centre in it. To amass a mun- 
dane treasure, to eat and drink and enjoy the present 
hour, and pass away life in a round of sensual fruitions 
and momentary gratifications, are all their felicity and 
all their portion. But, far different the situation and 


_ prospects, the conduct and character of an enlightened, 


established christian. Other principles regulate his 


-' conduct. Other prospects and hopes expand and ele- 


vate his powers. Other views inspire and excite his 


164, @ SERMON XV. + 


affections and exertions. Regarding himself as a pik 
grim, a sojourner on earth—considering the present as | 
only preparatory to a future, better existence, and view- 
ing the economy of time in its intimate connection with 
eternity ; he does not expect the fruition of his ultimate, 
supreme good, till the close of this temporary, passing 
state. He is therefore not of the world. He looks not 
‘for his happiness in any thing the world can bestow. 
He has far better things in prospect. ‘‘ He dwells on 
the anticipation of joys infinitely superior to those of » 
time and sense. He expects ere long to partake of 
pleasures, which will be subject to no interruption ; 
pleasures suited to the nature of a moral, intelligent be- 
ing ;” and pleasures permanent, substantial, unmingled, 
everlasting. : 
Again, the christian is not of the world, in that, he 
is not conformed to its evil customs and maxims; nor 
derives he from it, the model and sample of his conduct. 
Having his affections in due measure abstracted from. 
the world and his desires elevated above it, he forms 
hi§ life on a higher and nobler plan. Not that the 
christian distinguishes himself by affected singularities 
and frivolous formalities: for in all things not bearing, 
‘gn principle, on conscience, on duty, he feels himself 
at liberty to conform to the world. But he keeps him- 
self unspotted from it. He makes no wreck of faith 
and of a good conscience to procure popularity, power 
or possession. By the maxims and rules of his im- 
maculate, divine master, he regulates his conversation, 
resisting temptation and carefully watching over his 
passions. To the influence of evil communications, he 


o 


+ 
Ni 


i 


© 


SERMON XV._ *. 165 


opposes a perfect, spotless example accommodated to 
eyery, circumstance, pressing exigency or discouraging 
diffi Ity. Like those ancient worthies recorded in 
holy scripture, he endeavors to stem the torrent of cor- 
ruption; and_ preserving a holy separation from those 
disorders and crimes, which infest and disgrace society, 
he shines as a light in the midst of a crooked and per- 
verse generation. 

Finally, the christian is not of this world in that it 

» constitutes not the subject. or theme of his meditations. 
and conversation. Regarding heaven as his home, his 
native region, its joys and felicities are the subject of 
his conversation and the object of his earnest pursuit. 
His treasure and his heart are there ; and he feels like 
a pilgrim and a stranger here below. Placed, for a 
season, on this theatre of moral action, he acquits him- 
self with fidelity and integrity ; endeavoring to do good 
among men, and using this world, as not abusing it. 
But he duly remembers, that the fashion thereof is 
passing away. He lives above the world while in it. 
He rises superior to its frowns and flatteries. He is not 

‘«< Thrown into tumult, raptured or alarm’d, 

By aught this scene can threaten or indulge.” 
Having his conversation in heaven, he takes little com- 
parative interest in the affairs of the earth; in its en- 
gagements and prospects—its vicissitudes, revolutions 
and mutabilities. Through the present maze of con- 
fusion, disorder and iniquity, “he looks steadily forward 


' to an adjusted, corrected economy—to a region of 


tranquil security and repose—to a peaceful, blissful 


’ ad 


166 SERMON XV. 


state, where the vices, that disgrace and the passions, 
that agitate mankind shall no longer counteract the be- 
nignant influence of piety and virtue. | 

Such are the more distinctive characteristics of chris- 
tians, and in these respects, chr are not of this 
world. ~ 

It imports us most seriously to examine ourselves 
on these characteristics, and to anticipate the scrutiny, 
we must one day abide, whether they belong to us. 
_ Have we kept ourselves unspotted from the world, » 
and have we learnt to soar above it? Do we regard 
time and life in their just estimation? Do we prefer { 
things unseen and spiritual, to things seen and tempo- 
ral? Or do we, regardless of the fate of our souls, sur- 
render our hearts and subject our powers to the influ- 
ence of the world and its vanities? Do we resist and 
renounce the licentious maxims and customs of the age, 
and endeavor to stem the torrent of vice and immorali- 
ty ; or do we, regardless of our profession, our charac-» 
ter, our eternal interest, follow blindly in the broad road 
of irreligion ‘and sin? Are our tempers and actions 
conformed to the example and precepts of Jesus 
Christ 2? Are our hearts, our voices and our meditations 
prevailingly engaged on heaven, on God, on futurity, 
on securing an inheritance incorruptible, undefiled and 
that fadeth not away? The inquiry is momentous. 
How shall we escape, if we neglect so great salvation? 
At an infinite price, the doctrine of eternal life has been 
committed to us. The certainty of a future, immortal 
state of happiness and the means of attaining it, are 
clearly disclosed. And the time is approaching when 


id 


® 


SERMON XY. 167 


we must account for the manner, in which we have 
improved these advantages and the lives we have lived 
under them. Let us fearfully and faithfully forecast 
the solemn account, critically examining our hearts and 
our lives. Let us never loose sight of the solenin truth, 
that he, who once tabernacled among men as a minis- 
tering servant to our necessities, will hereafter be re- 
vealed in majesty and glory as an omniscient, all scru- 
tinizing Retributer of rewards and punishments. Let 
us make it the grand engagement of life to prepare for 
‘the dread crisis. To this end, let us give diligent heed 
to the apostle’s injunction, ‘Be not conformed to this 
world, but be ye transformed by the renewing of your 
minds, that ye may prove what is that good and accept- 
able and perfect will of God.” And to God be render- 
ed all honor and praise, both now and forever. 


oe sass ‘50g pe 
wlth cpt LOD Ort aee 
it Met arealyg vee anh yh ah , 
Aegon tent at heat 
reese id HOLY OP hod 
aK Tiwi Daaot Aoi 


’ 
‘ 
15 
» 
7 
Hi 
~ 
> 
4 » 
Hees UN parcel ones 


‘dk, wa emia: 


——Sar= 


~ 


SERMON XVI.—Acts 24. 25. 


“& And as he reasoned of righteousness, temperance and judgment 


to come, Felix trembled.” 


HISTORICAL sketches rarely fail to interest ; and 
when they interest, they bring instruction. Scripture his- 
tory is preeminently instructive upon the character and, 
situation of man. We thus obtain our best notices up- 
on his motives, his obligations, his hopes and his resour- 
ees. A series of hints, for moral direction, are some- 
times derived from a small piece of history, which are 
invaluable, as being grounded in fact, as of questionless 
authority, as exempt from the perplexity, the doubt, 
the controversy or sophistical evasion of speculations 
and disquisitions. 

The transaction between Paul and Felix, introduc- 
ed by the text, must be generally familiar, though the 
leading lines of the piece may not be in every one’s eye. 
It is then asserted by the profane historian of that day, 
that Felix was a most arbitrary, unprincipled ruler, and 
was guilty, in his government, of the most high hand- 
¢d oppression and tyranny. From the scripture ac- 


_ count, it is evident also, that he was a depraved volup- 


tuary ; and was in criminal commerce with another 
man’s wife, who was therefore an adulteress; for this 
22 


17@ SERMON XVI. 


woman had wickedly abandoned her consort and eve 
herself to Felix. 

Curiosity was, at this moment in strong excitement 
on christianity, as a new religion introduced among 
men. Paul therefore was summoned to court to give 
some account of this novel doctrine: How did Paul 


eonduct and deport himself at this critical juncture ? - 


He did not amuse and gratify Felix, by unfolding some 
curious ethical or theological or metaphysical system 
or notions. He began to reason “ of righteousness, 
temperance and judgment to come.’* Peculiarly suited 
to the case of Felix was this solemn topic, which must 
have involved, in the view of Paul, the main object .of 
revelation. And when he began to press the principles 
of piety, purity and charity; when he took occasion to 
inculcate the “ external laws of justice and the immuta- 
ble obligations of temperance and purity ;” the con- 
science of Felix was alarmed. A sense of his crime 
and a fearful apprehension of the righteous judgment 
of God on such daring offenders affected him with ter- 
ror and caused him to tremble. 

Whether it was, that Drupilla was callous beyond 
the tone of her sex, which has been pronounced pecu- 
liarly susceptible of pious relentings ; or that she con- 
fided in her Jewish privileges, looking for salvation as a 
daughter of Abraham, all depraved and polluted as she 
was; or that with a female artifice, she concealed her 
sense of guilt; whatever be the reason, this partner of 
Felix in crime discovered, on this occasion, no painful 
misgivings. The emotion of Felix however was plain- 
ly;the undisguised expression of the heart; and aris- 


SERMON XVI. ai 


ing from common characteristic principles, formsa case 
of ligitimate deduction and inference, for ‘direction in 
6pinion and practice. . 

ppmnve infer, in the first place, that the principles of 
* morality may be reasoned on, to advantage. Pau! 
reasoned of righteousness, temperance and judgment 
to come. Do these principles approve themselves to 
reason, they are then grounded in the nature and con- 
stitution of things, and are of indispensable obligatiof. 


It is characteristic of all superstitions, that they are _ 


most approved when least understood ; are most suc- 
cessfully propagated under the auspices of ignorance ; 


- and never abide a rational, sober, critical scrutiny’. 


Hence the wise, in all ages, have been the first to repu- 
diate those superstitions, which, from time to time, 
have palmed themselves on society and obtained cur- 
rency with the weak, credulous, gloomy and vitious. 
But of the rules and principles of moral virtue, fact tes- 


tifies the reverse. The more closely and critically they _}_ 


are investigated, the more unquestionable is their sa- 
credness and authority. Science and good sense give 
highest dignity and lustre to virtue, and_the most ex- 
alted and correct moral sentiments have in fact been 


- entertained and inculcated in those ages and nations, 


where learning and liberal arts have flourished in great- 
est perfection. May it not, asa general rule, be al- 
ways expected, that intellectual and moral improve- 
ment will advance together; since it is found, that vice 


and superstition reciprocally foster and cherish each 
Sthier? “errs . 


—EEi 


172 SERMON XVI. 
The case in view is an instance in proof of a moral. 


sense or natural conscience in man. There is in all — 
persons, even the worst, a natural conscience of good 
and evil, which however darkened, perverted and: de- 
faced, is perhaps never totally obliterated and: lost. 
Thus the moral Governor has not left morality depend= 
ent on the tardy, tedious deductions of reason alone, 
with which, we, in very different measures are endued.. 
He has wisely and kindly supplied an immediate, per- 
ception of the amiableness and beauty of virtue and the, 
deformity of vice ; has given us a sentiment of appro-. 
bation and disapprobation, of right and wrong, which 
occasions instantaneously awaken, and which magiste- 
rially decides on the morality of our own conduct. 
More prompt and efficacious is this excellent provision _ 
for our moral security and the promotion, of virtue, 
than cool reason ; in that itisa vigilant incentive to 
goodness, is a powerful check on the passions, and is a. 
mean or agent at hand, for the possible reformation, of. 
the most desperately wicked. That the faculty may 
be depraved and benumbed, as every abandoned person 
furnishes proof, is no disproof of the . faculty itself. 
The faculty abides as a silent, secret witness of the sin- 
ner’s crimes ; and will, one day, arouse to avenge his. 
violated constitution. Certain circumstances and in- 
cidents will sooner or later occur, to arrest the mad ca- 
reer of vice, to check the insolence of the passions, to 
disturb the false confidence and dispel the illusion of in- 
fidelity and sin, to dispose to reflection, to gravity and 
consideration, when conscience will revive—will rouge 
yxeice 


i 
4 


| 


SERMON X¥I. 178 


to its office—will represent in a terrific light, the fear- 
ful impiety, malignity and miserable consequences of 
an immoral, irreligious life. 


_. Nor are these alarms and misgivings resolvable into 


‘mere superstitious infirmities. Superstition was by no ~ 


means the infirmity of Felix. In the full surrender to 
the corrupting inticements of grandeur and luxury, he 
must have been a stranger to collected thought and 
cool, sedate reflection. Guilty of the most aggravated 
crimes against society, he was slumbering on the brink 
of a fatal precipice. But when Paul essayed, by call- 
ing his attention to the great topics of righteousness, 
temperance and a judgment to come, to arouse his 
moral sensibilities; when he began pointedly to dis- 
course on the immutable obligations of justice, against 
which this voluptuary and despot had been a notoricus 
offender—on the fearful criminality and ruinous ten- 
dencies of voluptuous vice, by which he had dishonor- 
ed and depraved himself, had offended his Maker and 
put at hazard his eternal interest; his conscience was 
awakened—his crimes arrayed themselves in terror be- 
fore him, he saw the vileness of his past conduct and 
trembled for the consequences. His outward agitation 
and terror publicly shewed his inward agony and dis- 
may. 

It may often be difficult, it may sometimes be next 
to impossible to arouse a lethargic, stupified conscience ; 
to arrest the determined, downward course of prosper- 
ous, protracted wickedness. In the full enjoyment of 
health and pleasure and the deceitful countenance of 
eyil maxims, examples and associates, the sinner may 


174° “SERMON XVI. 


long proceed in a senseless course of vanity, folly and 
crime, “ _— of what i is past and thoughtless of 
what is to come.” But such a course must sooner or j 
later receive a check. Moments of stillness, recollec- 

* tion and thought will at length obtrude themselves. — 
Or affliction, in the course of providence, will lay its 
disciplinary hand upon the sinner. Or the faithfal’ad- — 
monitions and warnings of some servant of God will 
providentially take effect, to touch him with a sehse’ of 
his situation. His past disorders and crimes will then 
rise np to view in forms of terror, and fili him with 
trembling apprehension. ‘The righteous and just God 
he has offended, the reasonable and salutary precepts 
he has violated, the mischiefs he has‘occasioned to oth= 
ers and the disgrace he has brought upon himself—the 
ineffably glorious reward, he has madly rejected and the 
fearful doom he has incurred ; these terrible reflections 
rushing tumultuous upon his guilty, perturbed spirit, 
will overpower his false confidence, and cause him to 
tremble at the prospect of that judgment, gerysute Is — 
pared for his evil deeds. 

As the transaction before us carries proof of a dis- 
criminating faculty, of a conscience, of moral obliga- 
tion; so it is express upon the proper mode of — 
plication to these principles. 

The example of Paul addressing himself to Felix j is 
pointedly instructive on the manner and matter of gos- 
pel preaching. By what mode of address then did he 
endeavor the conviction and conversion of this distin- 
guished contemner of religion and good morals? In the 
first place, he did not dogmatize, demanding a blind 


SERMON XVI. 175 


surrender of the understanding and affections; he 7ea- 
soned, as we have already scen ; and with cogency and 
force, if we may judge from other given specimens. 
\. He did not undertake the discussion of profound, inex- 
tT plicable mysteries, and loose himself and his hearers in ~ 
amaze of metaphysical darkness. He employed his 
reasoning powers in clear and persuasive addresses to 
the rational faculty of him, who applied for information. 
He did not indulge and endeavor to enkindle, animal 
commotion and fervor ; purposing only to work up the 
feelings by dint of zedl and vociferation. He soberly 
and conclusively, though earnestly and persuasively 
reasoned. He exhibited the most momentous, inter- 
esting and weighty topics, undoubtedly with the great- 
est zeal and engagedness ; but with his wonted perspi- 
cacity, clearness ard consistency. If to rant and rave, 
_. to storm and vociferate, to command attention only or 
" principally by violence of gesture and extravagance, of 
- passion, drowning reason in vehemence, clamor and 
enthusiastic heat ; if this be preaching, it is literally and 
_ emphatically the foolishness of preaching—foolishness, 
| not in opposition to proud science and vain osteutation 
| of knowledge, but to sense, decency, solidity and pro- 
| pmiety. 

The apostle wes his discourse to the character 
before him. _ His example authorises a.close, pointed, 
reprehensive. mode. of address. . lt teaches the servant | 
of Christ to be adventrous and dauntless in the contest 

. with error and vice, casting off that fear of man, which 
bringeth a snare, Paul did not forbear salutary in- 
struction, because unpalatable and unpopular... He paid 


‘} 


176 SERMON XVI. 


no compliment to vice in high station. » He chose top: 
ics of reproof and discussed them with freedom. He 
reasoned on those great principles of righteousness and 
temperance, against which, the governor had been a 
notorious offender. And, as became his high and sol- 
emn charge, he so set forth the terrors of the ‘Lord, as 
to make guilty greatness tremble in its proud seat, with- 
out a tremulous apprehension or solicitude for conse- 
quences to himself, Noble instance of christian’ fidel- 
ity! more réadily admired than imitated.—So touchy 
and testy is vice and so fastidious the public ear, at this 


day, that this sort of fidelity is discouraged as temerity, | 


if not rebuked as insolence. Nay, so little confidence 
have the advocates of virtue, in certain situations, that 
they but cautiously adventure to attack wickedness even 
in generals, and presume to let off a random shot at the 
reigning follies and corruptions. 

The conduct of Paul before us is explicit upon the 
true aspect and character of christianity. It would in- 
struct us that the great duties of morality, enforced 
from a regard to the future judgment, constitute the 
grand subject and field of gospel preaching. It was 
concerning the faith or doctrine of Christ that ‘Felix 
gave audience to Paul. Paul, by way of explaining 
this doctrine, reasoned of righteousness, temperance 
and judgment to come. In this, he was a follower of 
his divine Master and ours. So taught and, so jexem- 
plified the great author and finisher of our moral faith: 
He was a preacher of righteousness. He fulfilled all 
righteousness. He discoursed in public ; he instruct- 
ed in private ; he insinuated by parable ; he illustrated 


SERMON XVI. 177 


by metaphor ; he inculcated by precept ; he pressed 
and enforced by sanctions the most solemn and com- 
manding: and the duties of life were the scope and sub- 
ject. His doctrine, his example, his directions to his 
ministers, and their ministry and course of life abun- 
dantly teach us, what constitutes religion pure and un- 
defiled before God and the Father. 

If the gospel be of divine original, it must scheint 
ly intend the promotion of that virtue, which assimilates 
men to the source of perfection and felicity; which is 
based on principles of eternal, immutable obligation ; 
and which constitutes happiness. By virtue or moral 
goodness, we put on the new nature of right action and 
true holiness, after the image of God; we become fol- 
lowers of God, who is righteous in all His ways and 
holy in all His works, and who loveth righteousness 
and hateth iniquity. By moral goodness, we are con- 
formed to Jesus Christ, who came on earth to erect a 
kingdom of righteousness and grace ; we walk after 
the spirit, the fruit of which is love, joy, peace, gentle- 
ness, long suffering, goodness, fidelity, meekness, tem- 
perance. By moral goodness, we attain a meetness for 
celestial happiness beyond the grave. “If thou wilt 
enter into life,” says Christ, “‘ keep the commandment.” 
And again, “ He that keepeth my commandment, he 
it is that loveth me.” To illustrate and press the eter- 
nal laws and obligations of morality, to cultivate in the ~ 
minds of mena supreme reverence and love of the’ 
great and blessed God, to promote the mutual exercis- 
es of generous beneficence, strict justice, tender and 
condescending forbearance, meekness, humility, tem- 

23 


178 SERMON XVI. 


perance and purity ; to effect this, is to make men most 
amiable in themselves, useful to society, acceptable ‘to 
Heaven and respectable in the moral kingdom of the ~ 
% "Redeemer. “ This is a faithful saying,” says Paul to — 
Titus, “and these things I will, that thou affirm con- 
stantly, that they, who have believed in God, might be 
careful to maintain good works. These things are 
good and profitable to men :” intrinsically important ; 
invariably good; universally profitable. 
The true gospel preacher will preach repentance to- 
wards God and faith towards our Lord, Jesus Christ. . 
l But repentance and faith have their end and accomplish- 
‘} ‘ment in amendment and newness of life. The gospel 
preacher will preach Christ and him crucified. Buthe 
will not so exhibit the peculiarities of christianity, as to 
encourage a mysterious faith, an idle speculation, a 
senseless superstition or a groundless recumbency. 
Inculcating honorary and grateful thoughts of Jesus 
Christ, he will make no representation to confound and 
divide that devotional sentiment, which is the spring 
and support of all moral virtue. While he ayows the 
moral degeneracy of man, he will represent our city 
able condition as, in no instance, irretrievable ; nor our 
moral capacity as lost beyond recovery to virtuous at- 
tainment. Like Paul, he will unceasingly urge mo- 
tives to vigilance, circumspection, self denia), humble 
trust and virtuous activity. Like Paul, he will teach 
, ‘men to respect their moral dignity and to seek for glo- 
“ry, honor and immortality, by patient continuance in 
well doing. | ’ 


SERMON XVi. 179 


Finally, the transaction in view exposes the deplora- 
ble perversion of sinful appetites and passions indulged. 
Sin arrays in forms of terror those things, which, in the 
yiew of innocence and rectitude, are objects of com- 
placency and delight. Felix trembled ; shocked at the 
obligations of justice, beneficence and purity ; appalled 
and dismayed at the idea of a judgment tocome. But 
these virtues are the safeguard, the prop, the constitu- 
ent of all social security and joy; but, that we are ac- 
countable creatures, subjects of a judgment to come, is 
owing to those high capacities, which form our distin- 
guishing honor and dignity. Shall a conscience void 
of offence, shall a mind erect in conscious integrity be 
shaken and afflicted at the thought of awaiting the tri- 
bunal of an all perfect, unerring Retributer of rewards 
and punishments? On the other hand, shall not the 
guilty sinner, whose conscience stares him in the face 
and reproaches him with his evil deeds, shall he not 
shrink with agony and confusion from the distant pros- 
pect of a scene so tremendous and formidable? Guil- 
ty and self condemned, demoralized and depraved, he 
consents not to abide the decision of unchangable rec- 
titude, of unerring wisdom, of infinite benevolence it- 
self. Dreadful effect, deplorable condition of error and 
sin! 

Let us fearfully deprecate this humiliated, this ruin- 
ous condition. Mindful of our moral dignity and high 
destination, and faithful to our true interest, let us pre- 

_ serve to conscience its native influence and to reason 
its due empire. Wherever the voice of Gud, by the 


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_ SERMON XVII.—Puauserians S$. 20. 


« For our conversation is in heaven.” 


AS the affections are the main springs of action, 
their regulation has ever constituted the principal object 
and scope of the moralist. The undertaking however 
was never rationally essayed and successfully pursued, 
but by the teachers of christianity. They, opening a 
new scene of things, have given to the affections a new 
and superior direction, by presenting to them a new set 
of objects. That there is a void in every plan of ter- 
restrial happiness—that the objects, which here sur- 
round us, are inadequate to our constitutional desires, 
has/long been an obvious and a mortifying truth. It 
was no secret with the pagans. It was early a max- 
im of their philosophy. But if they formal} 
systems upon this maxim; if they would e 
world and its pleasures ; if they sought to a the 
affections of their disciples from sublunary ects 7% 
they were exceedingly at loss for something, in substi- 
tution, on which to place them. 

To obviate this serious difficulty, to supply this 

. dreary blank, various and opposite expedients were 
adopted. One sect pronounced in favor of extermina- 
bes the affections; placing the dignity of man in that 


Se et 
° 


a SERMON XVII. 


stoical apathy, which is totally indifferent to pleasure 
and pain. But the sensations of the man refuted the _ 
esensians of the philosopher. His empty precepts — 

ht a ridiculous insensibility, as if able to eradicate 
the natural sentiments, without eradicating nature it- 
self. Pride was taught, instead of surmounting, to con- 
ceal its sensibilities and its weaknesses, and aspire rath- 
er to the glory of appearing inflexible and constant, than, 
to the virtue of constancy. 

Others were engrossed with a distant, vague, indis- 
tinct notion of intellectual good. They dwelt, with 
much seeming rapture, on the idea of wisdom and the 
native charms of virtue, as worthy the affections of all 
such as came fitly disposed to the sublime contempla- 

gtion. But the fallacy of this system also was apparent 
in the vainness of the attempt to inspire that disposition. 
These preachers of wisdom were not themselves wise ; 
and their pompous precepts were rather the eulogy of 
virtue, than the remedy of vice. Vice maintained its 
sway over the heart, in defiance of this airy speculation, 
this inefficient theory, 
_ A system more popular and seemingly practicable 
_was therefore adopted. And pleasure was pronounced 
ee chief good—pleasure private and social, In the 
% power and aptitude of exercises and objects to excite 
agreeable sensations, was comprised their sole impor- 
tance: and man was considered as a being made to en- 
joy and to be happy. But with the present scene of 
things, the objects of time and sense, the views and 
expectations were confessedly bounded. - Man had but 


. 


SERMON XVII. 185 


the same destiny with the brute. All was to die with 
the body. And a being of such high capacities and 

swers of elevation—a being capable of so much 
knowledge, excellence, improvement, and rational en- 
joyment, was nevertheless but a vile assemblage of mat- . 
ter, that chance had formed and would shortly dismem- 
ber forever. 

Such is the complexion and character of the several 
ancient systems of heathen theology and morals ; and 
the sublime conception of raising the views and affec- 
tions to things above, was little known; was reserved 
to be inculcated, as a new commandment, by Jesus of 
Nazareth. Or if some more enlightened heathens ex- 
tended their views into futurity, and sought beyond the 
grave, for the region of their happiness ; they ‘debased » 
the doctrine, by unworthy and groveling ideas of that 
happiness. They imagined an idle felicity, in which, 
the vain phantoms of sense were to constitute the hap- 
piness of a being, whose felicity must forever be found- 
ed i positive, substantial, intellectual good. 

What now, on the other hand, are the hopes of the 
christian? His religion opens a prospect infinitely 
more noble, engaging and sublime. It exhibits an object 
correspondent to a rational, inextinguishable, immortal 
desire. It substitutes the eternal possession of the 
sovereign good, instead of those fabulous scenes, those 
visionary phantoms, those frivolous, puerile notions of 
happiness, that superstition had imagined. 

If, from the goodness of God, we infer, that He 
formed the human kind for happiness; from the dis- 
proportion between our passions and their present ob- 


184 - SERMON sridng 


mM Tia 


jects, we ought to infer, that He deaoaal us for a more 
exalted happiness, than a complete assemblage of those 
objects can administer. Man sighs after felicity. He 
secks a satisfactory good, in this world; and seeks it — 
in vain. Severely must it reflect on the goodness of | 
God, to imagine He had given us the perpetual anguish 
of adesire, which He never intended should be gratified, 
This presumption of reason, which rests entirely on 
that apprehension of the Divinity, which paganism had 
not attained, is confirmed and sanctioned in the religion 
of Jesus, which has called us to. glory and to virtue ; 
which has raised us to the hope of an inheritance ine 
corruptible, unfading and everlasting, reserved in heay- 
en for those, who are kept by the power of God, 
‘through faith unto salvation. Thither our yiews and 
desires are directed. hither we are commanded to 
soar in our affections, regulating our purposes, dispo- 
sitions and course of action, by the glory hereafter to 
be revealed; having our conversation inheaven. There, 
we are to look for our grand interest; to contemplate 
the subject and scene of our present conversation, while 
strangers and. pilgrims here below. In opposition to 
those, who mind earthly things, such a direction of our 
_ thoughts and affections is enjoined as the christian’s 
characteristic. It is then most highly important that 
we understand the nature of a heavenly conversation, 
and be duly impressed with the solemn asi big 
“ Let your conversation be in heaven.” 
Our notion of this duty must harmonize with the 
constitution of our nature ; with the duties, offices, char- 
acters and relations of sublunary and civillife. Though 


SERMON XVIL 185 


eur supreme felicity is on high, and it is the office of 
‘christianity, the scope and design of its doctrines, dis- 
coveries, precepts and ceremonials, to conduct us to 
heaven; yet the way to heaven lies through the pres- 
snt world. Compounded of bedy and spirit, and char- 
er with important secular duties, we cannot seek a 
total disengagement from sensible objects and a perpet- 
wal, exclusive, undivided employment in spiritual exer- 
cises, without departing from our essential character 
and aiming at an impossibility. “The wisdom of God 
can neyer place His creatures in any post, that merits 
not their attention: and though heaven be our ultimate 
happiness and merits our most ardent affection, yet this 
earth, so long as we continue on it, constitutes the pro- 


per scene of our activity, duty and service. So long 


as we are connected with our fellow beings in society, 
and their happiness is blended with ours; so long as we 
have the power to meliorate the state of the world and 
peng the aggregate of wisdom and happiness, by 

nlightening the ignorant, establishing the doubting, 
Mie the erroneous, reproving the faulty and re- 
eovering from vice to virtue the lost and wayward sons 


of Adam; so long we are forbidden the retreat of the 


monk or the mental abstraction of the pious visionary. 


So long as we meet objects of kind affection and active _ 


beneyolence—are able to make a generous use of our 
possessions, to promote the“general felicity and remove 
unhappiness from the creation, by raising the fallen, 
soothing affliction, relieving modest merit and in any 


_ way lessening the ills that environ us in the valley of 


tears ; so long it is our duty to be conversant with the 
24. 


186 SERMON XVII. 


world and give a portion of time to its incumbent bu- 
siness. If we neglect any importantarticle of social vir: 
tue, “affecting the recluse, when called to active ser- 
vice ;” if we dissipate that time in secret meditations 
and fervent aspirations after heaven, which ought to be 
devoted to the public good and stremiously exerted in 
the cause of humanity; our conduct is repugnant to 
reason, dishonorary to religion and subversive of the 
great end and purpose of life. a 
Nor must a duty, which is of universal obligation, 
be interpreted to an imperfect, partial bearing on man- 
kind. It must adapt itself to all conditions and capac- 
ities, to the exclusion of every thing dependent on 
natural constitution, peculiar warmth of passions, supe- 
rior strength of understanding or special opportunities 
and occasions. If it require in our meditations a cer- 
tain degree or measure of intenseness, rapture and 
transport—of spiritual light and knowledge, or of sec- 
ular abstraction and exclusive, periodical engagement ; 
an important duty is then imposed on all, which 
want the requisite advantages for performing, — 
Religion has a character of accommodation to the 
variety of temperament and condition. Amidst’ the 
vocations of life, it points to an object and an interest, 
~ which regulate the spirit of the world, improve nature, 
equallize condition and sanctify engagement. But in 
apprehending the nature 6f a heavenly conversation, 
nothing perhaps will more assist us, than to imbibe a 
ust and suitable idea of the state of heaven. While it 
secures against that enthusiasm, which so often dis- 


—— 


graces religion ; it will give to hope its genuine a 


| 


SERMON XVIL 187 


ence over the conversation and conduct. For if we 
conceive of the future happiness as intellectual and mor- 
al; asastate of refined improvement and exalted virtue ; 
as consisting in the rectitude of our rational powers 
and a conformity to the moral excellence of the great 
Supreme: we shall then know, that they only have 
their conversation in heaven, who, in purity, righteous- 
ness and beneficence, are assimilated to God. Such 
and such only have their heart and their treasure in 
heaven; and their conversation is there. 

If again, we regard it in the light of a proposed re- 
ward, for the excitation and support of virtue, in this 
world of temptation and sin; never, for a moment, can 
we admit the persuasion, that a lip service, a ceremoni- 
al obedience, an impassioned confidence of faith and 
hope and a doting piety without charity, will render us 


_ the subjects of this exceeding great reward. Never 


can we imagine that a contempt of all present, sensible 
good, and a contempla of the glory to be revealed, 
though with utmost warmth and vigor of affection, will 
avail, so long as we neglect to govern our passions and 
scruple not to violate the obligations of humanity. 


As however, we are to guard against the delusions of 
enthusiasic ardors, we must more especially avoid the — 


more dangerous error of insensibility and coldness ; 
must rise above that apathy of conception, that frigid, 
uninteresting regard to our better interest, which leaves 
the heart unaffected and has no favorable aspect on the 


_ life. Religion, though not enthusiastic, is affectionate, is 
} impressive, is fervid, is a commanding, vigorous, habit- 


ual excitement. Itis not the exceeding greatness of the 


r 


i186 ‘ SERMON XVII. % 


future reward in itself, though far transcending our _ 
most raised ideas and the most expansive and glowing» 
imagination, that will influence the practice: and. affect 
the heart, unless it be apprehended in that striking, im-) 
pressive light, which is alone the effect of frequent, seri- 
ous, engaged meditation. Often therefore must we re- 
solve and contemplate the all interesting subject; often {. 
must we engage in such reflections as these; that the. 
fashion of this world passeth away; that we have ‘bet- _ 
ter things in prospect; that we are strangers and so- 
journers here upon earth, as all our fathers were; that. 
the present scene is preparatory to.an immortal exist- 
ence, in which alone we can hope for perfect and pure» 
felicity, suited to our highest capacities, adapted to our 
most enlarged desires: that in this future state, our 
understanding will be enlarged and improved, our af- 
fections regulated, our souls ennobled and exalted ; that 
its joys are unmixed, free from alloy of vice or misery,” 
substantial, everlasting, infinitely transcending the most 
splendid and magnificent images of worldly happiness. 
Thus remembering that we ‘have here no abiding place, 
no continuing city, we are to look for a city, which 
hath foundations, whose builder and maker is God. ._. 
As we should often meditate on the happiness of. 
heaven and habitually realize its moment and worth 5 
so we should have our conversation there, by making» 
its attainment our grand, ultimate end and engagement: 
cultivating our rational and moral faculties, practicing. 
duty in all its branches, controling sensual appetite, re- 
nouncing the most flattering prospects and sustaini 
most arduous trials, for the joy that is set before ys. © 


P SERMON XVII. 189 


And let the christian especially remember) that a heav- 
enly conversation essentially consists in a progressive 
adaptation of disposition, spirit and temper to the heav- 
enly state: for those habits of thinking and of moral 
feeling and taste, which long custom has confirmed, in- 
‘ssinuate themselves into the very essence of the soul ; 
and we shall probably retain forever, the same disposi- 
tions and propensities, which cleave to us, at death. 
But, without virtuous habit, it were as impossible to 
have a taste for moral, spiritual enjoyments, as to have 
animal indulgences, without the senses. He that has 
in him, the hope of a christian—that expects to be like 
Christ, when he shall appear and see him as he is, must 
purify himself even in this life, as Christ is pure. The 
sensualist, who, with all his lusts, should be introduced 
into a local heaven, devoid of objects suited to his pas- 
sions and reigning taste, would be wretched indeed. 
Our mind and temper must in some measure be assim- 
ilated to heaven, or ever we can gain admittance there. 
And on this notion of heaven and its prerequisites, 
must we mould our present conversation. Is it then 
an inheritance undefiled, that admits vothing sinful, 
corrupt or impure? We must subdue our passions, 
rectify our dispositions, correct our moral habits and 
perfect holiness in the fear of God. Is it a state, where 
“ charity never faileth,” a state of ardent, generous and 
godlike benevolence ? We must mortify pride, malice 
and revenge—must curb and subdue every hateful, 
vindictive and stormy passion—must cherish compas- 
sion, friendship and love —must educate ourselyes to 
the habits of charity, mercy and universal philanthropy 


tr 


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190 , SERMON xv. 


—must rejoice and delight in the promotion and the | 
contemplation of human felicity. Is it a state in whichy 
we shall be made like unto the angels of God, who do: 
His commandments, hearkening unto the voice of His. | : 
word? It must be our instant, incessant endeavor, to — 
cultivate and confirm a supreme reverence and love of | 
the great Father and Friend of angels and men, a firm. | 
persuasion of the justice and rectitude of His ways, a : 
steady trust and dependence on His providence and © 
protection, and a cheerful acquiescence, in His holy will. 
And finally, is it a state, whereiny we shall be prs 
of the animal, corruptible nature, of all sensitive appe- — 
tites and desires ; where our pleasures will be intellect- 
ual, spiritual and divine ?. Ennure thyself then, chris- 
tian, to exercises of reason and virtue; refine. and a, 
large thy views; raise thy notions of happiness ; restrain 
every sordid and low pursuit and desire; and soar in 
thy affections into the samme of immortal bliss and 
glory, that thou finally mayest gain admittance into 
that superior world, with capacities, disposition and. 
character meet for its exalted and divine entertainments. ~ 
Nor must we omit, with these-solemn, sanctifying, 
elevating duties, to have our conversation in heaven, in 
being conversant by prayer with our Father in heaven. — 
We must maintain a sacred intercourse with the Being — 
whose presence and favor we hope ina more perfect 
_ state, more fully to enjoy. We must daily implore the — 
‘) influences of His spirit, to guide and direct us, to assist 
and sustain us, in trials and temptations; to strengthen _ 
our weakness, enlighten our darkness, correct 0 
derings and bring us in the end to Hiseternal i 


SERMON XVII. 191 


Thus thal we fulfil the apostie’s injunction; and 
thus shall we exhibit incontestible marks of a eine 
conversation. 

_ To this holy habit, let us be instantly and constantly 
excited by a sense of its high advantages and its su- 
preme importance. It will purify the heart, enlarge 
the understanding and exalt the soul. It will prevent 
those sensual excesses, that debase our nature, extin- 
guish the light of reason and conscience and become 
sources of confusion, mischief and misery. It will re- 
fine the temper and affections, elevate the mind above 
every groveling, degrading pursuit; will give it a firm- 
ness and constancy adequate to the highest exertions of 
virtuous self denial and proof against the mightiest 
temptations. It will create and preserve equanimity, 
composure and peace, will calm and assuage every tur- 
bulent, boistrous :passion, alleviate every assailing evil 
and communicate a zest to every enjoyment. Witha 
sense of divine favor and a prospect of a blissful exist- 
ence hereafter, the man of heavenly conversation has 
substantial consolation and peace. Keeping in view 
the end of his high calling—rising superior to the. 
frowns and flatteries of this checkered, fugitive state ; 
he meets the trials, the privations, the afflictions of life 
with the temper of a heavenly inhabitant, who feels that 
he hath no abiding place here below. 

Behold in this, the corrector of life’s vanity, the as- 
suager of its sorrows, the sanctifier of events, the per- 


fecting of nature and the accomplishment of the end of 


our discipline. God grant, we may all be thus Wise 
for time and wise for eternity. To Him be glory for- 
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SERMON XVIII.—1 Kines 19, 11. 12. 


- & And behold the Lord passed by, and a great and strong wind 


rent the mountains, and break in pieces the rocks before the 
Lord ; but the Lord was not in the wind: and after the wind, 
an earthquake; but the Lord was not in the earthquake: and 
after the earthquake, a fire; but the Lord was not in the fire : 
and after the fire, a still, small voice.” 


“THE providence of God was very singularly 
manifested in the support and preservation of that 
man of God, Elijah. Elijah was raised up to resist 
that torrent of corruption and idolatry, which was over- 
whelming the kingdom of Israel.” Invested with a 
most arduous and important commission, he was endu- 
ed with the gifts and supported with the succors and 


aids requisite to its accomplishment. The sublimity 
_ of his sentiments, the energy of his language and the 


glory of his miracles conspired to arrest attention. 
The magnanimity of his conduct, in boldly announcing 


_ obnoxious truth and reproving irreligion in power, éx- 


cited resentment. But his supports were proportionate 
to his dangers; for he was hidden, as it were, in the 
hollow of God’s hand, from the rage of royalty and the 
more raging wrath of a Jezebel. In his secret retreat, 
the ravens brought him bread and flesh, in the morn- 
ing, and bread and flesh, in the evening. The running 
brook assuaged his thirst. For him, the widow’s little 
store was blest. And the barrel of meal wasted not, 
25 


194 SERMON XVIL. 


neither did the cruise of oil fail. An angelic visitant, 
ina time of extremity, gave sustenance and solace to 


his exhausted body and his desponding spirit. Atl 
length, he arrives, through manifold trials and manifold ' 
experience of divine protection, at Horeb, the mount of ‘ 


God, where was displayed the solemn supernatural 


scene before us. ‘And he came thither unto a cave © 


and lodged there. And behold, the word of the Lord 
came to him, and He said unto him, what dost thou 


here, Elijah ? And he said, I have been very jealous — 


for the Lord God of hosts. For the children of Israel 
have forsaken thy covenant, thrown down thine altars 
and slain thy prophets with the sword; and I only Iam 


left, and they seek my life, to take it away. And He 


said, go forth and stand upon the mount before the 
Lord. And behold, the Lord passed by; anda great 
and strong wind rent the mountains and break in pieces 
the rocks before the Lord. But the Lord was not in 
the wind. And after the wind, an earthquake. But 
the Lord was not in the earthquake. And after. the 


=. 


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earthquake, a fire. But the Lord was not in the fire. 


And after the fire, a still, small voice.’ 

The tenor of the history not aid evinces that God 
is provident of His own cause, watches for the interests 
of goodness, and succeeds in His own way, the means 
and ministers of religion ; it also suggests important in- 
struction upon the marks of divine presence and con- 
‘currence, and the nature of religion itself. Amidst the 
variety of form and aspect under which, religion is in- 


— 


heen 


a 


troduced, it must be all important, that we understand | 


it correctly. And although we may not attain satisfac- 


SERMON XVIII. 195 


tion upon every minuter shade of difference, yet it is 
much, that we are able, upon the great lines and lead- 
ing traits of duty and obligation, to say to our brethren, 
«“ This is the way; walk ye in it;” and to our own 
conscience, “I know and am persuaded.” 

Our text may, I think, be considered as emblemi- 
zing the subject, in a negative and in a positive view. 
. When we read, that the Lord was not in the wind, 
the earthquake or the fire, we are instructed, that noisy 
parade, ostentation, confident assurance, intolerance and 
fiery zeal are not of the nature of religion. They sa- 
vor of its opposite. It is the nature of vitiated princi- 
ple and falsehood, to be vehement and vociferous—of 
superstition, to arm itself with terrors—of vice, to be . 
tumultuous, and of misguided zeal, to kindle a consu- 
ming fire. But the still, small voice, which is no less 
the emblem, than the organ of religion, suggests differ- 
ent things. Religion and love, virtue and truth, devo- 
tion and charity are unaustentatious, unassuming, con- 
sistent, meek, tranquil, noiseless and peaceful. Hence 
a safe guide for the discrimimation of character, the re- 
cognition of just opinion and the discovery of duty. In 
the conduct of a self denying religion, it is easier for 
depraved man to make high and splendid profession and 
display, than to preserve his steady, equal course along 
the humble path of duty. Of those ancient vain glor- 
rious, presuming separatists, who trusted in themselves 
that they were righteous and despised others, this was 


‘the character. They assumed a stand in religion and 


goodness far above the level of vitally religious ane 
good men. Yet what saith the great heart searching 


196 SERMON XVIII. 


teacher of wisdom ? ‘« Ye whited sepulchres! Ye indeed 
appear beautiful outward; but within ye are full of all 
uncleanness.”” The imposing pretence to exclusive — 
piety or exclusive philanthropy or exclusive patriotism — 
will ever be regarded as conclusive against sincerity. é 
Of pure, undefiled religion and true, genuine goodness, ' 
comes humility, not ostentation. It is their tendency — 
to make each esteem others better than himself, and to — 
dispel the illusion of inordinate self love through which — 
we think ourself something, when we are as ; 
Profession then does not constitute religion. 
Neither does a prompt, obtrusive propensity and gift 
to converse on the subject. ‘This spontaneous lip ser- 
vice, too cheap in itself to be highly meritorious, is 
sometimes a questionable claim on candor. For there 
may be distinguished gifts where there is no grace ; 
and the power of religion does not always accompany _ 
the faculty of talking much and correctly on its theory. 
It is altogether natural that serious thoughts should — 
drop from the lips, when the heart is seriously imprest. 
And, that so solemn an interest, which constitutes the — 
- most momentous of all:topics, should so often be sup- 
planted by vain folly and frivolous nonsense, is, to the — 
humble christian, subject of serious regret. Still, the 
faculty of discussing the subject, with fluency, prompt- 
ness and pathos, is a gift accorded to christians in dif- 
ferent degree and measure. Happy, on the one hand, 
when the honest votary can avail himself of this popu- 
lar fascination: happy, on the other, when hypocrites 
have not the power to assume it as a deceptious guize. 


a 


| 


ee 


SERMON XVIII. 197 


_ Religion does not consist in a bigoted attachment. to 
4 particular sect or denomination. The shades, which 
distinguish sects are sometimes too nice and minute for 
yulgar discernment. But religion has unquestionably 
‘a character of accommodation to all capacities. Con- 
tracted bigots, regarding their communion as_ the only 

‘safe path way to heaven, have confidently presumed to 
shut the gate of the kingdom against every non-con- 
formist. But a persuasion thus savoring of persecu- 
tion, a persuasion, which would arm the elements for 
destruction, in order to make proselytes, is decidedly 
discountenanced by the still, small voice of charity, 
which testifies, that there may be good people of all 
denominations. There is, in principle, a true anda 
false ; as there isa genuine and a spurious 1n devotion. 
Even in reference to modes and circumstantials, some 
systems are unquestionably preferable to others, as 
more consistent with the word of God. But-all have 
not equal advantages of situation and an equal portion 
of intelligence to guide inquiry and fix this preference. 


Sincerity then, though devious and fallable, will find 


acceptance. Sincerity supposes diligence. And the 
diligent seeker shall find. Shall not the honest votary 
eyen of a weak, jejune superstition be pitied and ac- 
cepted uf the searcher of hearts ? although it were un- 
safe for the strong and the more discerning to immure 
themselves in darkness. The scriptures aver, that a 
man shall be accepted according to that he hath. Not 
party names and party attachments shall determine our 
destiny ; but the tenor of the conduct and the temper 
of the heart. Thesupreme Ruler is partial to no cause, 


198 SERMON XVIII. 
+ nal - 
but that of truth ; to no party, but that. of ooeildil 


St. Jobn in vision beheld, in the new Jerusalem, | 


from among every nation and kindred and tongue and a 


people. road 
Religion is not constituted of a flaming seals though 
often confounded with it. Zeal, under proper direc- 
tion, is meritorious, is good. And it is for a lamenta- 
tion that christian professors have so little of this exci- 
tation. Yet zeal itself is not religion; for it may be 
excited in unsanctified subjects and exert its force on 
improper objects. When we witness the strong pop- 
ular bias in favor of this quality, and see the wonders, 
it is capable of effecting, we ought to lament, that pro- 
fessers have so little of that zeal, which is according to. 
knowledge. Tor do we not as often witness its work- 
ings in favor of a bad cause as a good one? «Is there 
not more of it at work for the disseminationsof particular 
sentiments, for the support of particular theories and 
the building up of particular parties, than for the great 
interests of truth, righteousness and happiness? Cer- 
tainly, the opposers of Christ were not less zealous than 
his friends. Certainly, Paul the persecuter was equally. 
zealous with Paul the proselyte. ‘‘ Come, see my zeal. 
for the Lord of hosts,” said the wicked Jehu. True, 
christain zeal is a genial glow; not a blaze or a tem- 
pest.. To the still, small voice must we listen, would 
we imbibe religion pure and undefiled ; would we 
know experimentally of its nature ; would we partake 
of its spirit and exemplifying its duties, rejoice in its 
consolations. Pure, uncorrupt religion is a_ steady, 
consistent, uniform, abiding principle. It takes root 


/ 


ee 


Se ree 


SERMON XVIII. : 199 


in the heart and brings forth fruit in the life. Nor is it 
in strange, preturnatural and violent operations and dis- 
_—" are to seek the notices of duty and the 

sof peace. We are to listen to the noiseless but 
impressive dictates of conscience and consult the sober 
lessons of holy writ. The commandment is a lamp. 


- The law is light. And the engrafted word is able to 


save our souls. 

That religion has its seat in the heart and that its 
grand constituent is charity or love, are the concurrent 
instructions of Moses and the prophets, Christ and the 
apostles. ‘The mosaic economy, in its outward ob- 
servances, was plainly significant of moral purification. 
The prophets, guided by the spirit of truth, called the 
people to the correction of their dispositions and ‘tem- 
pers; to make them a new heart and a new spirit. 
“Know thou,” says Moses, “the God of thy fathers, 
and serve Him with a perfect heart and a willing mind. 
For the Lord searcheth the heart.” The blessed Re- 
deemer, the great Author and Finisher of our moral 
faith, inculcated vital, internal purity and holiness, as 
of primary, indispensable importance. By various allu- - 
sions and metaphors, advertising the people of the in-. 
efficacy of mere formal obedience or exterior observ- 
ance and profession. And he epitomizes religion un- 
der this energetic, all expressive directory, ‘“‘ Thou shalt 
love the Lord thy God, with all thy heart and with all 
thy soul and with all thy strength and with all thy 
mind: and thy neighbor, as thyself.” It is not neces- 
sary, after reading this passage, to cite the apostles in ~ 
attestation, that religion is not a mere formal exterior. 


200 SERMON XVIII. 


But if religion has its seat in the heart, it diffuses its in- 
fluence through the life ; and the religious man is the 
good man, in the larger, the moral sense of the word. 
Those affections, of which, religion partakes, are under 
direction of*reason; and it is, in all respects, a rea- 
sonable service. Charity or love, in the higher accept- 
ation, is its grand, essential principle. ‘This however is 
not a transient, sudden, occasional glow ; nor is it a fer- 
vent, rapturous impulse, at one moment, overwhelming 
the faculties and immediately after being totally extinct. 
It is a steady, durable principle. It is a gentle, genial, 
diffusive influence, It sanctifies the character. It brings 
self satisfaction. It is fruitful of good works. It makes 
a practical display. It shines out in the Virtues of -a 
good life. : 

There are, who consider the love of God as a name 
only, having no existence beyond visionary, occult the- 
ory. “For how,” say they, “ can we love God, whom 
we have not seen?” But the word of inspiration 
teacheth not after this manner. “ Whom having not 
seen, ye love. Take good heed unto yourselves, that 
ye love the Lord your God. Keep yourselves in the 
love of God, looking for the mercy of our Lord, Jesus 
Christ, unto eternal life.”—There are again, who con- 
sidering religion as consisting wholly in love, and love 
as a mere matter of feeling, are totally regardless of 
practical effects; and place all the merit and stress in 
ecstacies and rapturous joys. Having experience of 
these extatic feelings, they at once consider the work 


of religion as complete and number themselves at once 


with the children of light and of the day; although 


& 


Se 


SERMON XVIII. 201 


these holy raptures, in their tone and even existence, 
are the sport of occurrences ; and although these per- 
sons exhibit in their conduct but doubtful proofs of a 
moral renovation. The scriptures exhibit a different 
account of the nature of divine love and the manner of 
its operation. “ This is love,” says St. John, “ that 
ye walk after his commandments. Walk worthy of 
the Lord, unto all pleasing, being fruitful in every good. 
work!” Ifthey obey Him and serve Him, they shall 
spend their days in prosperity and their- years in pleas- 
ures. Verily I say unto you, if a man keep my say- 
ings, he shall never see death. Blessed are they, that 
do His commandments. 

That religion is prolific of joy, the vitally good man 
experimentally knows. For, believing, he rejoices with 
joy unspeakable. He delights himself in the Lord. 
He rejoices that the Lord reigneth. He delights to do 
the will of the Lord. And he rejoices in hope. But 
he understands, at the same time, that the love of God 
produces other effects than joy ; and. that the christian 
character has other ingredients, which form and feed 
the current of this joy. For this is our rejoicing, the 
testimony of conscience. And the kingdom of God is 
righteousness and peace. Nor is religious joy a pas- 
sing, momentary transport of unmeaning mirth, which 
betrays a shallow stream of happiness : it is a deep, pla- 
cid self satisfaction; an even, steady tranquillity of 
soul ; a lively, constant current, from an abiding foun- 


_tain; “ A spring perennial rising in the breast, and per- 


manent as pure.” 
26 


208 SERMON XVII. 


The truly religious man profoundly reverences the 
Being he loves: and this reverence of the great Su- 
preme is, of religion, an essential constituent. “If I 
be a Master,” saith the Lord Almighty, ‘ where is 
mine honor? Andif I bea Father, where is my fear?” 
The King eternal, immortal, the universal Parent and 
Sustainer of men and angels, this august and glorious 
Being, who combines, in one grand and bright assem- 
blage, every thing great and good, is the object of the 
religious man’s profound veneration. Let us have 
erace whereby we may serve God acceptably, with rey- 
erence and godly fear. Reverence of Godisa dictate of 
nature ; and its influence on the moral character is great 
and important. Heathens, who knew not the true God 
have profoundly reverenced their idol deities. And 
old testament saints have exhibited, in the purity and 
excellence of their characters, the force of this princi- 
ple. Behold, the fear of the Lord, that is wisdom ; and 
to depart from evil is understanding. Stand in awe 
and sin not. Happy is the man that feareth always. 

With reverence for God, is closely connected a sub- 
missive acquiescence in His wise dispensations. This 
is another constituent of true religion. God is our Fa- 
ther. It surely 1s most reasonable that we resolve our 
will into the will of Him, who can do all His pleasure 
and who wonderfully careth for us. ‘That the great and 
good Being, who subjects His creatures to partial evils, 
proposes an infinite balance of good in the result, is a 
consideration, which should dispose them, in point of 
- Gnterest as well, as duty, to cultivate submission. Thou 
wilt keep him in perfect peace, whose mind is stayed 


® 


SERMON XVIII. 208 


on thee. Commit thy way unto the Lord. Trust in 
Him, and He shall bring it to pass. 

_ Finally, a most important constituent of real religion 
is devotion, fervent, sincere and rational ; in the closet, 
the domestic circle and the sanctuary. The religious 
man perpetually mindful of the work of the Lord and 
the operation of His hand, neglects not to worship Him, 
to give Him thanks, to confess himself before Him. 
His morning and his evening song are of the loving 
kindness of the Lord ; and it is his nightly and habit- 
ual meditation. By prayer and supplication, with 
thanksgiving, he makes known his requests; giving 
thanks always, for all things, unto God and the Father, 
in the name of our Lord Jesus Christ. The religious 
man, sensible of the vainness of all that passeth away, 
builds his confidence on the rock of ages. Amidst the 
vocations and temptations of life, he is imprest with 
the presence of an invisible, omnipotent power; and is 
mindful of those providences, which, in most emphat- 
ic language, preach to the sons of men, that they should 
turn from these vanities, to the living God, who made 
heaven and earth. The religious man, anxious to 
strengthen these sentiments with himself and by all the 
force of association and sympathy, to communicate 
them to others, extends his devotions beyond the clos- 
et or the domestic circle, and worships statedly in the 
assembly of the saints. He expresses, by example, his 
serious desire that the whole community should enter 
into covenant, to seek the Lord, God of their fathers, 
with all their heart and with all their soul. ‘ One 
thing,” saith he, “have I desired of the Lord ; that 


204 SERMON XVIW. 


will I seek after; that I may dwell in the house ont 9 
all the days of my life; to behold the beauty of tHe 
Lord and to inquire in His temple. *In thy fear, will I 


worship. I will praise the Lord with my whole heart, — 


in the assembly of the upright and in the coigregation.’” 
In short, the religious man knows, that social worship 


belongs essentially to religion, and he is influenced by 


Pot Tien) wh 


the highest incitements to practice it. 

Let us look with horror on the accustomed neglect 
of this most significant token of discipleship and most 
important mean of edification and salvation. By the 
observance of public worship with the ordinances of 
baptism and the eucharist we evince our discipleship 
with him, who hath said, “ Ye are my disciples, if ye 
do whatsoever I command you.” Let us provoke one 
another to love and to good works; not forsaking 
the assembling of ourselves together, as the manner of 
some is, but exhorting one another ; and the rather, as 
ye see the day approaching. eh sm 


VSS ees 


_— 


a 


> 


Si SERMON XIX.—James 1. 22. 


“ Be ye doers of the word and not hearers only, deceiving your 
own selves.” 


IN estimating certain sects and sections of the chris- 
tain community, it were perhaps no breach of charity 
to say, that it is now more fashionable to hear the word 
than to doit. For the forms and the sectarian peculi- 
arities of christianity, there is a remarkable, an unex- 
ampled zeal. On witnessing the ardor, with which 
people run to and fro in the eratification of a devotional 
propensity and a proselyting solicitude ; it might be pre- 


‘sumed, we were the most religious people under heav- 


en. We are instant, in season and out of season, in 
our attendance on social worship. We are unwearied 
in labors to disseminate and publish the word. We, 
in certain instances, are surprisingly ready with our 
gifts for the common edification. We are become 
mighty champions in polemics, can investigate prin- 
ciples and weigh and measure the merits of the various 
sects and denominations, with wonderful ability and self 
commendation. These are flattering appearances, if 
sound and sincere; and that they are not so, we would 


_ not readily believe. But in their unsuspected recogni- 
tion, a seriously important question suggests itself, 


Suffer then, in the spirit of meekness, the necessary in- 


206 SERMON XIX. 


> 


its form. Is there a proportional advance in genuine, _ 


vital, practical goodness? Do we, in equal degree, aston- 
ish the world with the sublimity and the purity of our 
virtues? Does our religion especially commend itself, 
in its influence on our temper and conduct? Has the 


word preached been mixed with that faith, in the hear- | 


er, which worketh repentance, and has this good seed, 
taking root in good and honest hearts, been productive 
of valuable fruits in the life? It is the highest point in 
every art and the utmost perfection of every artist, to 
exemplify the principles and reduce to practice the 
rules and directions of the art. It is stated of Pythago- 
ras that, for a season, he obliged those, who came into 
his school, to keep silence and give themselves entire 
to the hearing of his philosophy. But not resting in 
this speculation of principles, the philosopher required 
them, after this course of instruction and discipline, to 
digest and reduce to practice, the truths he suggested 
and the lessons he taught. And do we not observe, in 
all professions and callings, an emulance of excelling in 
practice, on the plan of initiatory education? Are not 
most persons in common life, strongly prompted by a 
solicitude to rise to the perfection of business, the oc- 
cupation, the profession and character they have as- 
“sumed? Now shall any have less emulation in the 
pursuit, the progress, the perfection of the christian call- 
ing? None surely need be reminded that instruction 
and knowledge are in order to practice; generally 
speaking, but especially in religion. We are to hear 


quiry upon the actual state of practice, or the propor- } 
tionate progress of the power of godliness along with | 


——- -- --- > 


SERMON XIX. 207 


and learn, that we may do all the words of this law. If 
there is a time and a season for every purpose, a time 
Jearn and a time to teach; practical obedience is the 
duty of all times. Nor can we, without passing the 
grossest cheat on ourselves, give into the persuasion, 
that we can commute for the duties of life, with cere- 
monial attentions and sectarian zeal; that periodical 
observances, celebrations and ritual forms will supply 
the place of good deeds and good affections ; of justice, 
mercy and fidelity. 
These remarks are not specially applicable to those, 
who forsake the assembling of themselves together, 
(for such, with all our shew of religion, is the manner 


" of some) but to those, who are engagedly attentive to 


devotional forms; who meet with the multitude, to 
keep holy days; who go up to the house of the Lord, 
to behold the beauty of the Lord and to inquire in His 
temple.—In these devotional observances, you assume 
a religious character; you celebrate the wonders of 
God’s goodness and love to mankind, as disclosed in 
the volumes of nature, providence and grace ; you join 
in the periodical solemnities instituted to the honor of 
God and the Redeemer—in grateful acknowledgements 
for those spiritual and temporal favors and blessings 
unmerited, freely bestowed, of which we are the sub- 
jects. These devotional attentions, sincerely tendered, 
are highly commendable, are of improving tendency. 
This grateful sensibility is meritorious; is one impor- 
tant step in the christian progress. But this gratitude 
however must be a principle, an incitement to moral 
obedience. Obedience is the best expression, the only 


208 SERMON XIX. 


unequivocal test of sincerity ; at the same time, that 


gratitude is the genuine, evangelical principle of this obe- 
dience. How then, my brethren, stands the account in : 
this regard, between your consciences and your duties, 


your profession and your practice. The inquiry is 
important. Have you improved in moral excellence 
proportionate to advantages enjoyed ? Have the won- 


ders of christian redemption inspired you with the _ 


christian temper ? Has the disinterested love and com- 
passion of the Redeemer taught you a kind and beney- 
olent consideration of your brethren ? Have the sub- 
lime motives of his religion exalted your affections and 


broken your attachment to vain follies ? Has the story. 
of his patience, his meekness, humility and gentleness ; 


his unparalleled love, condescension and beneficence, 


extinguished your enmities and made you kind and ~ 


tender hearted, forgiving one another ? Has your ex- 
ample made it evident, that religion renders men stren- 
uous in duty, perseveringly beneficent, incorruptibly 


just, honest, pure, peaceable and benevolent ? And 


have you, in short, effectually learnt to check and sup- 
press every rising proneness tu the violation of those 
sentiments and duties, which bind you to your fellow 
men, and which have intimate reference to the divinity 
and the immortality of your origin and your hopes? 
You essentially profit neither yourself, your neigh- 
bor nor the object of worship, by coming once a week 
to a lengthy discourse, on a serious topic, or to many 
discourses in the course of the week; and listening 
with amusement, with interest, with gravity, with pro- 
fest edification ; if you carry nothing of moral instruc- 


—-” = 


———— 


SERMON XIX. — 209 


tion into life ; if you leave all your piety, your religion, 
your edification at the door of the temple, as you retire. 
By thus separating religion from secular life and rest- 
ing in a round of ceremonial attentions, you rest ina 
fatal delusion, you put the grossest cheat on your- 


‘selves; for, not the hearers only, but the deers of the 


law, shall be justified before God. God will never ac- 
cept a mere formal lip service, however zealously and 
sedulously tendered. Be not deceived; God is not. 
mocked. Not every one that saith unto Him, Lord, 
Lord, shall enter into His kingdom; but he that makes 
it his serious endeavor to do the will of his Lord. I 
know the blasphemy of them, that say, they are Jews, 
and arenot. He is not a Jew, that is one outwardly. 
You possibly will say, that faith cometh by hearing, 
and that, having faith, you are safe. You listen, that 
you may know the truth and believe; for he, that be- 
lieveth not, shall be damned. And how shall we be- 
lieve, except we hear, or hear, without a preacher ? 
But are you not aware, that, important as faith is, that 
faith is of no importance, which is not connected with 
charity? And what is charity, but the principle, which 
engages us to do good and to be good, to the utmost of 
our ability; answering every claim of justice, mercy 
and fidelity ; discharging the various duties of our sit- 
uation and character, with a benevolent regard to the 
happiness of mankind and a steady eye to God’s honor 
and our own eternal interest. The church militant 
here below proposes to fit us for the church triumph- 
ant on high. But, in that superior state, charity will 
be all in all, and faith out of the question. Would 
27 


210 SERMON XIX. 


we then become members of the holy and happy’ soci. 
ety, we must enter into the spirit of the dispensation; 
must not be forgetful hearers of the word, must’ exer-— 


cise that charity, which the word inculeates. You 


=r 


perhaps will say that, giving yourself entire to the hear- 


ing of the word, you are acquiring a fund, a treasure 
of valuable knowledge; are becoming well versed “in 


canonical scripture, in controversial divinity. And 


surely, there is merit in an apt ability to investigate 
principles, to quote scripture with adroitness-and main- 
tain a point in defence of a party. But, in this also, 
you are deceiving yourselves, for the worst motives 


and the worst consequences belong to this theological — 


pedantry ; and it isa hopeless error to rest in it. Of- 
ten, especially in seasons of religious innovation, do the 
worst characters so distinguish themselves. It will be 
remembered, ‘that the devil was a textuary and could 
quote scripture with the best of them, even against our 
Saviour himself. And we read that the demons believe 
and tremble. Conceding therefore much, as we may, 
to a historal belief of scripture and a prompt acquaint- 
ance with its contents; the grand, characteristic in- 
quiry will be, Art thou practically good; dost thou 
live as one ought to live, who believes in revelation ? 
Are thy life and conversation correspondent “to ‘the 
profession thou art making? And does the conso- 
nance of thy behaviour to the holy rule make it mdeed 
apparent, thou art not that forgetful hearer, who is de- 
ceiving himself, but the doer of the Tr mine shall 


be blest in his deed. x 
si [or 


SERMON XIX. 2ii 


The candidate for eternity, in this busy scene, is 
equired to work out his salvation, by acquitting him- 
self, in a wide range of duties. It is the earnest, un- 
remitted endeavor to do the commands of our moral 
Governor, as revealed in the gospel, which alone 
‘through the grace of God in Christ, can make us ac- 
cepted. This alone will render us self consistent and 
self approved. It is this, which constitutes our real 
discipleship—forms the wedding garment, by which 
we are furnished for the heavenly feast and made wel- 
come guests at the supper of the lamb. 

Nor may we safely calculate that piety and purity of 
character necessarily stand connected ; that, while at 
the church or the conventicle, we are at least out of 
hharm’s way; giving ourselves to the hearing and con- 


templation of the word, we are innocent, at least; are 


free from crimes, and of course cannot come under con- 
demnation. This may be viewed as the last illusion, 
by which the formulary is deceiving himself. 

Now, besides that secular life is the scene of those 
exercises, which fortify and purify the soul, which bring 
into action and discovery the sentiments and propensi- 
ties of the heart ; there is a criminal selfishness in de 
voting ourselves wholly and exclusively to the services 
of piety. The scripture precepts propose to teach us, 
how to live here, as social beings. And what, in this 
case, will become of our social obligations ?._ What 
will become of our suffering neighbor, whom we are 
bound in charity to relieve ; of our families who look 
to us for protection and support ; of the ignorant and 
helpless, whom we may instruct and comfort ; of ous 


212 SERMON XIX, 


patrons, benefactors and creditors, who may stand in 
need of a just requital ; of our country, and in short, 


of society at large, to whose common stock of benefits, 


from which we are incessantly drawing, it behoves us 
to contribute something. ty Rita ince si 
You cannot, of the word, be understanding hearers, 
without seeing the importance of these obligations ;_ nor 
can you reffect, without a conscious feeling of them, 
If then, you are not instant in the performance of these 
solemn duties, however fervently and constantly you 
pray and listen and study the word, you are intrinsi- 
cally deficient in duty ; you are self condemned; you 
cannot be acquitted before God or man. You are tri- 
fling with you better interest; are abjuring the best 
portion of sublunary good, and putting at hazard your 
celestial happiness in the eternal state. ’, 
Be persuaded then to close with the apostle’s injunc- 
tion and no longer deceive yourselves, if, of any, such 
have been the misfortune. LEarnestly, honestly and 
diligently apply to duty, and rest not in theory or pro- 
fession. Of the holy word religiously dispensed, be 
teachable, sincere, attentive hearers. To the means of 
grace and moral improvement, be religiously attentive ; 


but rest not in means. Cultivate virtuous habits; in. 


troduce into life, reduce into practice, the lessons and 
precepts you hear and study. Giving yourselves to 
reading, meditation and prayer, receive the word in 
the love of it, not only as the delight and joy of your 
heart, but as a light to your feet and a lamp to your 
path ; that, with you, the effect of righteousness may 
be quietness and assurance forever; that, with you, the 


SERMON XIX. 213 


ends of the dispensation may take effect ; that all dan- 
gerous illusions may be dispelled ; that your characters 
| may be adorned with real virtues and graces, and your 
|. souls may be saved in the day of the Lord. 

” Now unto Him, that is able to keep you from falling - 
and to present you faultless before the presence of His 
glory with exceeding joy ; to God only wise, be ren- 
dered all honor and glory, dominion and power, both 
now and forever. 


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Ct 68 bho -oeetherseeieins ieee 
AER). PUREE: ; lone ve Ret ee wd 
Sut i bie bee peter , 
mse im Tires: deuce jodhe pli 
sobtirtey: Pree ts pany ny RE ait 
PEay iis yt Dt Nf eg 
Keay i We af ‘i Reais 9 
Caper A bre Livy Pe TS he en ile Spain id 
adtabey) WR Ei POSE ie ae ane aren teu ' 
OE! ES PUNO hyphae ait cong very 4 


JORMRE Plietouwais SES eR ty bea 


weve 


Wr ne 


si NA Meee Shem onl Mian eer re 
a ene ee ee 
ria dealin 
if ae cn i‘ ; 


2 gall Lis) + 
abies 
a an 
SERMON XX.—Jonn 4. 35. 


“The Father seeketh such to worship him.” 


IT is a subject of profound reflections, that the same 
trait in the human nature, which forms its crowning 
excellence and distinguishing glory, should also consti- 
tute its debasement and degradation. It is no less true 
than paradoxical and no less mortifying than true, that 
the same object, whose contemplation is the proudest 
distinction of the human understanding, should be that, 
on which the mistakes of man have been most dis- 
graceful to his understanding. God and religion are 
the object and principle, which must render man great 
and happy. God and religion are the object anc prin- 
ciple, on account of which, he has made himself mean 
and miserable. No other principle is so eminently cal- 
culated to give energy to social virtue and fill its sub- 
ject with great and generous sentiments, as religion. 
Religion notwithstanding has most powerfully operated 
to contract and narrow his sentiments, to petrify his so- 
cial affections, benumb his sensibilities, deaden his en- 
ergies and bury bis talents. Of every joy, which can 
enter the human breast, the most secure, serene and 


Readers acquainted with the works of James Fawcet will re- 
cognize his views, in some leading sentiments of this discourse ; 
and sometimes, his language. 


216 SERMON Xx. 


substantial is religious joy. But religious melancholy 
has proved, of all depressions, the most dismal and 
dreadful; nor has the bosom of man ever been dis- 
quieted with a solicitude so fearful and tormenting, as _ 
that respecting the divine acceptance of his services. 
This strange perversion, by which the greatest good 
has been thus fruitful of evil, and man made the foe 
and destroyer of himself and his brethren, is accounted 
for, in his having mistaken his duties, by mistaking the 
. object of his worship, Nor is this representation, as 
some may imagine, exclusively characteristic of pagan 
polytheism, where divinity was disfigured by malevo- » 
lence, was stained with impurity, was circumscribed in _ 
goodness and power and even imprisoned in a statue, 
The numerous superstitions of Jews and christians, 
though in form and appearance rather more seemly and 
plausible, are yet found to exhibit one common fea- 
ture with the pagan. To the belief that the object of 
worship whatever it be, is capable of deriving pleasure 
from a servicc unconnected with the excellence and 
happiness of him, who renders it; that He requires and 
delights in our worship and adoration, for its own sake 
exclusively and looking to no useful end—to this deep, 
intrinsic error is ascribable all the noxious influence of 
superstitious evil, through all its diversified modes. The * 
heathen believed in many Gods. The Hebrew and the 
christian have been taught, with a sunbeam plainness 
to believe that God is one. The heathen supposed, 
the sacrifice he brought to the altar, an acceptable, 
soothing, grateful compliment. The christian alas, a- 
bundantly instructed upon the generosity — purity of 


e 


SERMON XX. a17 


the divine character, has not duly avoided this error. 
For though he have discarded the revolting absurdities 
of polytheism, and though he bring not to the shrine 
of religion the costly, pompous, cumbrous equipage of 
heathen superstition ; yet if he come to the closet or 
the temple with his ascriptions, confessions, prostra- 
tions and vows, trusting they contain a quality of ac- 
ceptance independent of all moral regards, or separate 
from any influence on the heart and the life, he equally : 
with the grossest heathen, deforms and disgraces the 
divine character ; he virtually ascribes to the object of 
his worship a character of caprice, ostentation, vanity, 
dependence and weakness; he adores a chimerical De- 
ity—a spiritual idol, of which, not his own hands in- 
deed, but his fancy is the author. 

~ Of this spiritual, evangelical idolatry, (to use the ex- 
pression) the direct tendency is to spiritual pride, to 
persecution, to religious melancholy, and to profligacy 
of manners. It makes men proud and _ intolerant. 
Haying given into the persuasion, that the Master of 
the world can be propitiated and His anger averted by 
ceremonial observances alone, you will come at length 
to assign that importance and that attention, which are 
due to vital, practical correction, to these observances ; 
and your brother, for whom Christ died, must not be 
left to perish. That is to-say, having once admitted, 
that any religious observances independently and _sep- 
arately considered, are acceptable to God, you natural- 


_ly pass on to the superior, exclusive acceptableness of 


some one particular mode of observaiices. Of this per- 
suasion, the plausible inference will be, that others 
; 28 


218 SERMON XX. 


should be brought, by wholesome coereion—by tr 
violence, if need be, to the adoption of that m 
This is the natural path and progress of se si to 
persecution. 


From the same source proceed those glooms and — 


horrors which darken the cheerful aspect of religion. 
The imagination, that one action or observance desti- 
tute of utility is pleasing to the Divinity, prepares the 
way for every kind of monkish mortification and en- 


thusiastic folly. Does He accept, as pleasing in His — 


sight, the fugitive, unfruitful meditations of your heart, 
or the equally unfruitful declarations of your mouth, or 
the prostrations of your body; why may He: not be 
propitiated, by other things equally uninfluential and 
useless ; by your abstinence from innocent pleasure ; 
by your total seclusion from society ; by the ‘sadness 
of your countenance and the heaviness of your heart? 

If finally you assign to any worship whatever, any 
value whatever, independent of its aspect on practice— 
its influence on the temper and the habits—you will ere 
long form the project of commuting with heaven for 
the duties of humanity, by those instances of worship. 


Having given into the notion that, for this devotional. 


succedaneum, you may safely relax a little in moral of- 
fices ; you will gradually steal on to the persuasion that 


——a 


incréased devotional assiduity and punctuality will atone — 


for still greater violations of humanity. Thus, step by 


step, you will come at length to the madness of depend- — 


ing on a multiplicity of devotional exercises, in the to_ 
tal abandonment of all virtuous practice. = 


rete 


| 


SERMON Xx. 219 


sans through deficiency of light to direct his steps, 
: christian has wandered into this deep and dan- 
maze net error and folly. The author of | our 


ait explicit, upon the nature of that worship: 
which shall find acceptance. In tenderness to our dark- 
ness and infirmity, especially to those less furnished for 
investigation, he has given an easy, obvious clue to 
guide our sentiments, in the use of that appropriate, 
significant, precious and endearing appellation, under 
which he represents the object of devotion. Introduc- 
ing, on any occasion, the Supreme Being in connec- 
tion with our duties, he describes Him, not as the Sov- 
| reign, the Ruler, the Potentate, the Master—but, as 
_ the Father. “The true worshippers,” says he “ shall 
__ worship the Father in spirit and in truth. Your heay- 
enly Father knoweth what things ye have need of, be- 
fore ye ask Him. I will pray the Father for you. After 
this manner therefore pray ye, our Father, who art in 
: heaven.” If we will understand and retain the just im- 
_ port of this ali significant, all amiable appellation, we 
shall find it of virtue and potency to disarm supersti- 
tion, to cast down all false worship, to raze from the 
mind even the faintest tinge or shade of idolatrous er- 
ror, and to guide and direct the honest, humble seeker 
to a worship pure, spiritual, enlightened and true. 
: _ Does not the title of parent express the most tender 
| 4 friendship and careful protection? Is not every good 
: _ father his family’s warmest friend and their generous 
benefactor, unceasingly intent on their good estate ; 
purposing their happiness in all his commands and all 


220 SERMON XX. 


his prohibitions ?. What then does the same title, when 
applied to the Deity, express, but the tender, ever ac-) 
tive, enlightened, efficient regards of an infinite, almigh- 
ty Sustainer? It describes the great Author and Guar- 
dian of all created being expanding the wings of His — 
benevolence wide as the arch in heaven, over his nu- 
merous intelligent offspring. It represents benevolence 
streaming in beautiful and generous beams, from the 
infinite Source of existence and felicity, to every part 
of the embraced circle. ‘This is the just, the grand’ 
and sublime conception of God as our Father. id 
If now the author of our religion has all along con-' 
nected with the description and inculcation of our de- 
votional duties, this most august, this all attractive im~ 
age and sentiment; it undeniably follows, that the ten 
dency of any article or instance of worship to promote 
or to counteract human happiness and good, is, of its 
truth or falsehood, an unerring test. God loves His 
offspring of the human kind, and He has therefore es- 
tablished a religion to render them happy. Virtue is, 
of individual and of general happiness, the source or 
constituent. ‘The great Father of men, secure in the 
fullness of His own beatitude, all intent on the happi- 
ness of the creatures He has made, proposes utility in 
every injunction. He never enjoins any useless obser- 
vance. Virtue therefore, in its cultivation and prac- 
tice, constitutes the most vital and substantial, the most 
perfectly pure and spiritual worship. So far as they 
minister to this, ceremonial observances are useful, are 
important. Futile and delusory are all those of an op 
posite tendency ; nor can they be ac to a be- 


SERMON Xx. 221, 


neyolent Deity, though accompanied with the most ar- 
dent, enthusiastic emotion. 

If we have present comfort and peace in pious de- 
yoirs, it is, that virtue implies, requires and rewards 
‘them. Ritual forms, which all nations have adopted, 
are instrumental to virtue through the medium of de- 
votion. They tend immediately to the excitement of 
devotional sentiments ; and these sentiments excite to 
the duties of life. Ultimately, they tend, by the peri- 
odical introduction of these sentiments, to make them 
settle and rest. in the breast, as a steady, vital, abiding 
principle of moral goodness. This, in few words, is 
the moral. process purposed and promoted by the in- 
strumentality of outward worship: and thus it proves 
itself legitimate and true, in the excitement, advance- 
ment and confirmation of virtue. 

You may have other views of religion and. of duty. 
You may choose to repose on revolving periods and 
occasions of penitential emotion—of gratitude, admira- 
tion and love. But forget not, that faith is made per- 
fect by works ; that personal and public good are pro- 
moted by actual amendment, not by penitential sorrow 
alone: in short, that the moral safety is effected, not 
merely by arresting the foot in a wrong path, but by an 
undeviating progress in the right. Remember also 
that the love of God, which constitutes the genuine 
principle and spirit of religion, is not a vapid, visiona- 
ry, inefficient sensation—is not a selfish, narrow, exclu- 
sive affection. It is a generous principle. It is the 
affection of the understanding for infinite benevolence. 
It is the love of a Being, who is universally merciful, 


* 222 SERMON XxX. 


benignant, faithful and just. It is finally the love of 
that justice, that mercy, that veracity and reetitude, 
whose fullness and perfection personified, constitute the 
moral notion of God. The love of God then identifies 
with the love of virtue. But the supreme love of an 
object implies the pursuit of that object. The sincere 
lover of God therefore, is he, and he only, whose ruling 
aim it is, to acquire His moral attributes—to be trans- 
formed into the divine image. This statement has all 
the force of analogy. Do we intend, by a lover of 
pleasure, a lover of wealth, of power, or of knowledge ; 
do we intend, a lazy declaimer on the advantages of op- 
ulence, power, science and pleasurable gratifications? 
No. 'Wemean an active, industrious, persevering can- 
didate for these advantages. By the same rule, we do 
not understand, by a lover of God, a person who extols 
the divine goodness, without wishing to possess it ; who 


at revolving periods, with adapted circumstance of place ~ 


and ceremony, formally professes to love and reverence 
the Deity, while he neglects to copy the imitable attri- 
butes, which constitute Him an object of love. But, 
by a lover of God, the rational worshipper will under- 
stand, a sincere imitator of the character he loves; a 
benevolent, generous, merciful, temperate and just man ; 
a man, who exercises the equity, he worships—who 
practices the benevolence, he praises—who cherishes 
the compassion, he invokes—speaks the truth, he 
adores—and who labers to conform himself to that 
spotless perfection and holiness, before which, he throws 
himself prostrate. 


" SERMON XX. 225 


So let us conform ourselves to the divine model, and 
so let us adorn the doctrine we profess. Let us not 
profess to love God, while in works we deny Him. In 

_ the entire dedication of ourselves to God and goodness, 
Jet us practically shew that we know what we worship. 
Subjects of a moral government, which has made our 
duty our happiness, let us pursue our happiness in the 
practice of our duty. Keeping ourselves in the love 
of God, mindful of our filial relation to a Being, who 
hath regarded us with a love, which passeth knowledge, 
let us cultivate sentiments of duty ; let us cherish and 
exercise those fraternal charities, which this relation in- 
yolves. Let us seek to be holy as God is holy, pure 
as He is pure, perfect according to our measure, as He 
is perfect. And the present rewards of virtue here, 
will be an earnest of celestial felicity hereafter. 


Linetina iby fy fas) Wseoad i 9 rood 4 


0 ati ine ‘oer vii 
chy Bah ih whic eheed aie 
enisabighy vf 1 ] Prtitch ¢ Meeks val 
ware peed a 
PUNY EE: Be WET ic tath a8 te ; 
ake RM BIOL MAD vowtey m 
Py see: Habpe voles ep ‘ 

ont ks ci: eh hic eae 
Pi nae diabenet ot anecine 
settee dp sates neleke 
it hb sell tly -geebetyan 
OB Nat ata Ma vio. 
bk ih ar eek oe a cee 1 ogy amar 
wd abpoe whoring 
ee ee ees 
risdlad Honaioy bieivi, OO pep ae TEED J 


oath Stead thet, 20: 2A 


POND OR a eRe tiene pide 


eying tient FEC “ole evn oh: 
Sinisa Sageart: Sect gucepery ned Re: 
tbe tages ha sinc nan yA. Naha Hie 
ui Catt. vppont Sh vy DRONE ENE 
fh} toes tae beaded praise ox’ ob iw — 
De ihe ene CHES shodelw K 4" gost 
abd ra cus Tne eheacg.** tine sence | 
Antes oti cmobrst dud.” ened 
‘ny tivo: det. boelaet od arate 
coh Sn end aves’ Wo gobeeraR 
wiht peal “syrens:: e wie vibe ent Ne 


iD SERMON XXI.—2 Toworsery 1. 10. 


« Who hath abolished death and brought life and immortality to 
light, through the gospel.” 

“JT will ever be a mark of a noble mind amidst the 
rival systems of religion and philosophy, which will di- 
vide the world, to glory in giving preference to those, 
which assert the dignity and sustain the sublime views of 
the human nature. A generous spirit will then triumph in 
the profession of that religion, which has brought life 
and immortality to light ; a religion, whose entire fab- 
ric is reared on this corner stone;” and which labors 
by every motive, by which every faculty of the soul 
ean be touched, to inspire its undoubting belief. Just- 
ly may he put the truth and excellency of his religion 
on this single issue, that it gives the most satisfactory _ 
evidence of a doctrine so interesting and important. 
“« Here,” says he, “‘ will I hold.” Nosubtle disputings 
shall beguile me of my most precious hope and my 
richest reward. Nor will I be persuaded that that re- 
ligion came not from heaven, which carries all our 
views thither ; which not only “‘ points out an hereafter 
and intimates eternity to man,”’ but tenders a sure earn- 


. est and pledge that we shall be raised to inherit that 


eternity, by the resurrection of Jesus Christ. That Je- 
sus Christ did attest his divinity by rising from the 
29 


226 SERMON XXI. 


dead, and that he rose to give an earnest of our resur- 
rection and future immortality, are doctrines of the gos- 
pel, which constitute the basis of our evangelical hopes. 
For now is Christ risen from the dead. Andif we be- 
lieve that Christ died and rose again, even so also them 
that sleep in Jesus, will God bring with him. By a- 
bolishing death and bringing life and immortality to 
light, the Son of God rescued a race of beings, over 
whom the grim tyrant had long held his sceptre. Sent 
down from heaven, to open before us the portals of life, 
which sin had shut against us, he vanquished the king 
of terrors and set his captives free. By raising him- 
self from the dead, he achieved the victory over the 
great victor of mankind, and in the name of us all, took 
possession of immortality. In this manner, he has giv- 
en a sensible demonstration of the power, and pledge 
of the intention, of the Father of our spirits, concern- 
ing our life hereafter; has piaced its evidence ina light 
adapted to all capacities; has confirmed and rectified 
the hopes of nature and the decisions of reason, giving 
to the doctrine that certainty, which the light of nature 


« 


could never attain. ; 

In order to verify this important sentiment and awak- 
en a sense of the obligations we owe for the light of the 
gospel, to the blessed Creator and Redeemer, let us 
survey the condition of the human kind, while devoid 
of this divine irradiation. Let us examine, a little, the 
foundation, on which the doctrine. rested before the 
christian era. ly 

The considerations most forcibly urged by the an- 
cient sages were drawn from the souls indivisible, un- 


my 


SERMON XXI. aay 


ec ed, immaterial nature. All matter is evi- 
dently compounded. Every part or parcel of it is an 
‘endless combination of substances unavoidably subject 
‘to disunion, separation, of course to dissolution. But 
‘that the soul is not thus compounded, they saw, from 
“all its perceptions and all its operations ; from its innate 
activity and self motion ; from the powers of thought, 
reflection and design; from its capacity of compre- 
hending, retaining and anticipating things past, present 
and future. Hence they inferred, that it contained not 
within itself the principles of dissolution, and therefore, 
was immortal and divine. 

But to this conclusion, an objection would suggest 
itself under the principles of rational philosophy. 
When it was considered that thinking depends on the 
body, especially the brain and nerves ; a fearful suspi- 
cion arose, that the destruction of this thinking machine 
involves the cessation of thought. The influence of 

bodily disorders on the mind, and sensible decay of the 
powers of the mind by age, apparently favored the same 
‘conclusion. The soul, they would assert, is continu- 
ally obnoxious to suffering. Suffering implies disor- 
der. And, whatever can be disordered. may die. 
Consequently, the soul is obnoxious to death. The 
appalling spectacle also of an expiring victim obtruded 
on every sense the same discouraging report—giving 
the lie, at onee, to each specious conjecture. That king 
of terrors, even under his mildest form, appeared in the 
array of an unsparing destroyer—as the utter extine- 
tion of being, in execution of that sentence, in the day 
thou eatest thereof, thou shalt surely die. 


228 SERMON XXL 


Another argument was deriyed from. the. self, con- 
scious powers of the mind ; from our love of Jife and — 
abhorrence of death, our desire of immortality, our 
thirst after knowledge and our ever growing capacity. 
of intellectual i improvement. ean eae ofl 

But these internal considerations were but feeble and 
partial in their persuasive force and. their practical in- 
fluence, Swarms of disputants arose, who opposed. to 
the ambitious views and high pretensions of man, his. 
meanness and his misery.. Were the noble capacities 
of the soul displayed in. proof of man’s dignity and. du- 
ration? “They pronounced him endued_ with just 
that pittance of reason, which made him sensible of its. 
weakness and disobedient to its authority.” . And when: 
they considered the small extent of the human. under. 
standing, in its most improved state ; that the accutest 
philosopher is puzzled with the smallest particle of dust 
under his feet, and totally ignorant of that world of spir- 
its, for which, in case of an hereafter he is a candidate ; 164 
when they considered also our connection with cuales 
real beings, our attachment to sensual gratifications, as 
also the narrowness of our locomotive powers, in on 
we are surpassed by many inferior animals ;. when they 
considered also the manner and occasion of our intro- 
duction into life, with the multiplied abortions and. pre- 
mature deaths ; these combined considerations must | 
have exhibited an embarrassing discord in the human 
nature, which caceeninegy represt the sense of its igh 
destination. 


The soul’s future existence was further argued from 


our sense of deep rooted friendship ; from the strength 


SERMON XXi. 229 


of our benevolent affections, which knit ‘ani in 
those sacred ties, that adorn, dignify and felicitate life : 
and which are nourished by our most original, tena- 


é cious principles. These are ligaments too strong for 


“Beings of yesterday and no tomorrow.” If this 
fleeting state, where our days are only an handbreath, 

and our life vanisheth as a vapour—if this be the whole 
of us; how shall we account for these principles and 
these provisions? How are we required by the im- 
pulses of nature and the precepts of virtue to form such 
cordial confederacies—to build up the fairest and firm- 
est friendships, whose foundations are in the dust ? 
And when death dissolves the tie and sunders the clos- 
est connection, what shall: assuage the anguish of dis- 
appointment and the poignancy of grief, but the ex- 
pectance of a reunion in a higher state, never more to 
suffer the pang of separation. “‘ Thus friendship pleads 
the cause of immortality.” This however is logic of the 
heart rather than of the head. Coolly and dispassion- 
ately weighed, it rather purports our earnest desire, our 


longing after immortality, than its decisive satisfactory 


proof. Our kind affections, with our presages of fu- 
turity are sources of exquisite enjoyment, for the pres- 
ent, even supposing death to shut the drama. When 
moreover it is considered that the pleasures of knowl- 
edge and intellectual improvement flow from con- 
sciousness of personal acquisition, might not despond- 
ing, beclouded reason assign the final causes of those 
affections and this faculty, without looking beyond the 


' present scene ? 


230 SERMON XXI. 4 
To these natural arguments, the sages of ‘antiquity i 
added a moral one, from the apparent disorders of — 
God’s present moral government. ‘The unequal dis- — 
tributions of providence here, apparently required an 
hereafter, for the adjustment of these inequalites. This 
consideration, revelation apart, forms undoubtedly ‘the 
most weighty of all arguments. But ‘its principal — 
weight is rested on those just apprehensions of God ; 
and of providence, which heathen philosophy had not _ 
attained. Of this most conducive argument, revela- 
tion alone has taught the proper use and application. 
By different sectaries, it was confronted with objections . 
which found more proselytes than the argument itself. 
The stoic asserted that virtue is happiness and that 
vice is misery ; that a conscious approbation or remorse 
ever attendant on merit or demerit, rewarded the one 
and punished the other; and therefore that the present 
moral system, notwithstanding some unaccountable ap- 
pearances, was perfect. Others admitted the premises, 
but instead of inferring the just conclusion, “ levelle d 
their force against the principle, on which they rested.” 
Often beholding vice enthroned and virtue in indi- 
gence ; virtue itself oft exposing its adherents to pains 
and sufferings; and vice the very instrument of eleva- 
tion and success ; they denied, at once, the goodness of 
the moral Governor. Such a world, they: said, could 
not come from the hands of a benevolent God. “Nor 
would the thunder sleep idle in His hand, for a mo- ' 
ment, did goodness rule the ball. 1 
But even those who Lamia the worthiest senti- J 
ments of Deity and His government inferred rather, 


SERMON XXI. 132 


from this, consideration, a perpetually variable, succes- 
sive existence, than a permanent, unchangable immor- 
rina ees that ridiculous, revolting doctrine of the 
Seyptians, which found its way into Greece and thence 
ap Judea; ; that the soul, after the destruction of the 
body, passes into the body of an animal ; and after trans- 
migrating the bodies of various animals, for three thou- 
sand years, enters again into that of a man. What 
strange, perversive, mischievous use of a most sublime 
and salutary principle! Even that dark, sinestrous pol- 
icy of the Grecian and Roman sage, which sometimes 
destined to the regions of the immortals, men of re- 
nowned abilities and sublime virtues—how inferior to 
that divine, evangelical system, which has expanded 
the gate of heaven to the whole human race, as the 
object of their ambition and the reward of their virtue ; 
“« which, by establishing a universal, eternal, unaltera- 
ble state of things, oa the strictest principles of equity, 
respecting every man’s moral and religious behaviour, 
elucidates at once the dark scenes of providence and 
vindicates the ways of God to man !” 

Thus, are we indebted to the gospel alone for the 
decisive, satisfactory evidence and salutary, practical 
influence of this all momentous doctrine. There, it is 
founded on the only principle, which can support the 
weight, with which itis encumbered, the will of God. 
There, it is published, enforced and _ illustrated in al- 
most every page. Did the sages of antiquity puzzle 
themselves and confound the vulgar with intricate dis- 
cussions upon the nature of the soul ? Revelation hath 
shewn us a more excellent way, a better method of 


252 SERMON XXI. 


reasoning. Revelation hath taught us, that God will- 
eth our immortality ; that, from God proceeded the 
souls of men ; by Him are sustained; and from Him 
alone, independent of their essential nature, must in- 
quire their destiny. He only hath life in Himself. And 
He can dispense and preserve it to whom He will. ‘His 
power ‘gave natare birth. His will is nature’s law. His 
providence sustains the world. And He can blot from 
existence the souls He has made, or preserve them for- 
ever. That human creatures shall survive the shock 
of death and exist and exert their faculties forever, the 
great Source and Arbiter of life has promised, in the 
gospel of Jesus Christ. ‘Thus, while the reasoner of 
this world proudly challenges immortality as the privi- 
lege of his nature; the christian, on truer principles of 
philosophy as well as religion, reccives it in ‘seriptire, 
as the gift of God.” 63 
Did reason oppose to the sentiment of excellence 'i in 
man, his meanness and misery and guilt? Revelation 
has furnished a principle, in the degradation of his tfa- 
ture, by which his misery conspires with his greatness 
to prove him immortal. While the scriptures pro- 
nounce man’s present state degenerate and fallen from 
its primeval dignity, an incitement is presented, in the 
sense of his degradation, to seek and aspire to glory and 
honor and immortality, in the re-establishment of those 
high prerogatives, which, though forfeited, are not irre- 
trievable. ‘Thus instructed, the tenant of clay contem- 
plates the present frame of his being, as the actual 
ruins of an incomparably magnificent structure capable 
of re-edification and restoration to its original symme- 
try and glory. 


f 
1 


SERMON XXI. 238 


Finally, did the present disorders of God’s moral 
goverment create a distrust of that divine goodness, 
on which, men sought to erect their future hopes ; rev- 
elation has at once unraveled the knot, by pronouncing 
the present state probationary for a future; assigning 
these disorders as the field and apparatus of our proba- 
tion and discipline, in the exercise of our faculties, our 
faith and our virtue. 

Thus, all the arguments, for the soul’s immortality, 
adduced by reason, are illustrated and improved by the 
doctrines of the gospel ; while that gospel has.exhibited 
a sensible demonstration of the power and will of God 
concerning it, which has placed its evidence beyond all 
dispute. 

But the gospel has not only ascertained a future ex- 
istence ; it has given solidity and importance to the be- 
lief by communicating some circumstances, of which, 
natural light gave even no intimation. Such are the 
resurrection of the body and the coming of Christ to 
judge mankind according to their works ; when human 
nature will appear in all its dignity and glory, divested 
of the gross principles of matter, purified from all pol- 
luted mixtures and clothed with immortal youth and 
vigor. 

Great indeed was the opposition to this doctrine, 
great the contempt of it, when first announced. among 
those, who had challenged the exclusive claim to wis- 
dom, discrimination and learning. Nor was this less 
_ owing to misconceptions of the doctrine itself, than to 
misguided, pertinacious attachment to opposite systems. 
By what laws of motion and mechanism, they demand. 

30 


234 SERMON XXI. 


ed, could the body, after dissolution, be reunited to the 
soul; and how could a natural, corruptible body be 
made to inherit incorruption. But avhen a creative 
power in God, as taught in scripture, is rightly appre- 
hended, every difficulty of .this sort vanishes. Sure, 
the same power, that reared the building at first, can 
reassemble the scattered parts and place them as they 
were. Sure, the same divine Artificer, who put to- 
eether the frail machine, can restore it, correct its im- 
perfections, and give it a strength and beauty and pro- 
portion, which, under His inftuence, shall never more 
fall into disorder; and by making it a pure, spiritual 
body, adapt it to a glorified immortal state. This 
evangelic notion of a resurrection, saint Paul announces 
to the Corinthians, in strains that far surpass the most 
animated eloquence of Greece or Rome. “ Behold,” 
says he, “I shew you a mystery. We shall not all 
sleep ; but we shall be changed, in a moment, in the 
twinkling of a eye, at the last trump. For the trumpet 
shall sound ; and the dead shall be raised incorruptible ; 
and we shall be changed. For this corruptible must 
put on incorruption ; and this mortal must put on im- 
mortality. So when this corruptible shall have put on 
incorruption, and this mortal shall have put on immor- 
tality, then shall be brought to pass the saying that is 
written, death is swallowed up in victory.” 

Who, that has canvassed the momentous subject, can 
read this and-the like passages, without immediately 
placing in speaking contrast, the sentiment of immor- 
tality, in the minds of established christians and of wa- 
vering, doubting pagans ? he 


SERMON XXI. 285 


Brutus, a man of rigid, stoical virtue, was, as one 
justly observes by the principles of his sect, an assert- 
er of this doctrine. This man, finding that all was lost, 
in the political cause he had espoused, betrayed, in his 
last moments, the instability of his faith and the impie- 
ty and impatience of his spirit, in this declaration ; that 
he had worshipped virtue, as the supreme good, but Sound 
it an idol and a name. 

Hear now the language of the great apostle, when 
struggling with misfortune! ‘‘ We are troubled,” says 
he, “on every side, but not distressed ; perplexed, but 
not in despair; persecuted, but not forsaken; cast 
down, but not destroyed ; knowing that He, who raised 
up the Lord Jesus, shall raise up us also by Jesus 
Christ. For our light affliction, which is but for a mo- 
ment, worketh for usa far more exceeding and eternal 
weight of glory.” 

Compare the sentiments even of Socrates himself 


with those of the same divine apostle. “TI have great 


hope,” says that excellent heathen to his judges, “ that 
this sentence of condemnation may be to my advan- 
tage. For, either; in death, all our sensations are ex- 
tinct ; and then it is like the repose of a quiet and easy 
sleep, without dreams ; or else, it is a migration to an- 
other state, whither those are already gone, who are 
departed out this life. And if so, is it nothing, think 
ye, to talk with Orpheus and Museus and Homer and 
Hesiod? Icould die many times, for the delightful 


- enjoyment of such conversation.” 


Attend now to the sublime conceptions of the apos- 
tle of Christ. 


256 SERMON XXE. 


“Ye are come unto mount Zion, and unto the city 
of the living God, the heavenly Jerusalem, and to an in- 
numerable company of angels, to the general assembly 
and church of the first born which are written in heaven, 
and to God the Judge of all, and to the spirits of just 
men made perfect, and to Jesus the mediator of the 
new testament.” 1 

What elevation of sentiment! What confidence ! 
What lively anticipation of heaven itself ! 

The contrast will appear yet stronger, if we compare 
his language, when standing on the verge of eternity, 
with the most established heathens, in the same situa- 
tion. He does not say, as Cyrus to his children, “I 
know not how to persuade myself, that the soul lives 
in this mortal body and ceases to be when the body 
expires, I am rather inclined to think, it acquires, af- 


ter death, new penetration and purity.” He does not 


say as Socrates to his Judges, ‘‘ And now we are going, 
I, to suffer death and ye, to enjoy life. Which is best, 
the immortal Gods only know.” He does not say as 


Cicero, “I pretend not that what I affirm, is as infalli- 


ble as the Pythian oracle. I speak only by conjec- 
ture.” Confident of the truth of that religion, on 
which he has rested all his hopes, animated with the 
prospect of the glory, that awaits him, he thus pro- 
nounces, ‘‘ The time of my departure is at hand. I 
have fought a good fight ; I have finished my course ; 
I have kept the faith. Henceforth, there is laid up for 
me acrown of righteousness, which the Lord, the 
righteous Judge shall give me at that day; and not to 
me only, but unto all them, that love his appearing.” 


* 


' 
} 


SERMON XXI. 987 


Such was the confidence, the satisfaction, the holy 
joy, which the principles of religion inspired in the 
breast of this holy apostle. And such are the consola- 
tions, which christianity offers, in that trying exigency, 
that serious moment, to every disciple of Jesus. God 
grant, we may all be enabled to imbibe these princi- 
ples, that so we may enjoy these consolations, through 
Jesus Christ; to whom be glory in the churches, world 
without end. 


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SERMON XXII.—1 Tuerssatonrans 5. 17. 


“‘ Pray without ceasing.” 


IN order to realize the benefits of devotion private 
and domestic, we must have been accustomed to the 
duty itself. In order to feel the obligation of the duty, 
we have only to consider our own relations, condition 
and character. The religious propensity is character- 
istic of man; and the first indication of a disciple is, 
that he prayeth. To prayer we are conducted by our 
dependencies and weaknesses, our infirmities and mis- 
eries, our nature, situation, origin and wants. In all 
these we are instructed, that prayer is a necessary, is a 
primary, indispensable duty ofa christian. 

Composed ourselves of so many weaknesses and 
surrounded with temptations on every side; on the 
point, every moment, of being corrupted and led astray 
by the objects of vanity, the illusions of the senses and 
the force of example; a prey continually to the tyranny of 
our inclinations, the dominion of our flesh, the inequali- 
ties of our reason and the caprices and eternal varia- 
tions of our imagination and temper ; by every situation 
and state of fortune endangered and seduced ; depressed 


This Sermon is indebted, for some of its sentiments, to a trans- 


lation made by the auther of this volume many years since fi 
the French of Massillon. ak eg! 


240 3 SERMON XX. 


and exasperated by adversity, elated and enervated 
prosperity ; by knowledge inflated and excited to ie 
by ignorance debased and led into error; under all these 
dangers, temptations and perils, what refuge or resource 
could we have, but in prayer? What hope of salva- 
tion could still be remaining to man, if from the bot- 
tom of his wretchedness, he had it not in his power, to 
supplicate and propitiate the Author of his being; to 
prevail that the Father of lights and God of all comfort 
may come to his aid, to put a check upon his passions, 
to clear up his errors, sustain his weakness, fortify him 
in temptations and save him from his backslidings ? 

To what then shall it be ascribed, that an exercise 
so consentaneous with the condition and state of man ; 
which not only forms his first duty, but constitutes his 
sole resource and his greatest consolation, should be sO. 
much and so generally neglected? The cause can be 
seen, it is believed, in two pretexts only. The neg 
lect must arise either from a supposed ignorance of the 
manner of performing the duty; or from an insensibil- 
ity to the consolations, that flow from it. It must be 
either that we know not how to pray, or that we do 
not love to pray. But in order to destroy the first of 
these illusions, (and by destroying the first, the other 
will vanish of course,) let it be considered, that prayer 
has no difficulties and of course no repugnances ; ; that 
those persons, who conceive of it as a difficult, incom. 
prehensible art and who complain that they have no — 
words, with which to address their Maker, are exceed-_ 
ingly mistaken in the idea they form of the duty. — It 
is, as it were, an instinctive, spontaneous affection ani 


+ el 


SERMON XXII. 241 


movement. It is not so much an exertion of the 
mind, an arrangement of the ideas, a profound knowl- 
edge of the mysteries and counsels of God, as a sim- 
ple emotion of -the heart. It is a lamentation of the 
soul deeply affected at sight of its own indigence, im- 
potence, dependence and demerit; with an humble ex- 
pression of confidence in the Father of mercies and 
God of all grace, for relief, succor and deliverance, It 
is an engagement and exercise, which requires and 
supposes neither rare illumination, nor superior knowl- 
edge, nor a mind uncommonly cultivated and refined. 
It supposes only the encouragement of faith, the sin- 
cerity of contrition, and a fervent, earnest desire of de- 
liverance from its temptations and its wretchedness. 
To conceive of prayer as a secret or a science to be 
learnt from men ; or an art or private method, for the 
knowledge of whose precepts, recourse must be had 
to skilful instructors, were a great mistake. It isa du- 
ty, on which we are all born instructed. In our hearts 
alone, the rules of this divine science are written, and - 
the spirit of God is the sole master to teach it. In or- 
der that the most simple and illiterate may have utter 
ance in prayer, it is necessary only that he be penetrat- 
ed with the greatness of God, struck with the terror of 
His judgments, and touched with His infinite mercies; 
that he be sensible of his own condition, relations and 
better interests : that he know how to humble himself 
before the Maker and Preserver of men, acknowledg- 
ing, in simplicity of heart, His goodness and greatness, 
adoring the orders of His providence, being sensible 
before Him of self depravity and corruption, and with 
31 


242 SERMON XXII. 


a fervent faith beseeching Him to change, to deliver and 
to save him. Better instructed in prayer is a soul thus 
disposed and affected, than all the prayerless teachers 
themselves. With the prophet he may say, “I have 
more understanding, than all my teachers.” — 

Did the exercise of this duty require those lel: 
lous graces and miraculous gifts, which only a few 
privileged favorites dare challenge, the world at large 
might neglect it without peril and without reproach. 
Were it requisite, in order to pray, to rise to those sub- 
limities of conception and-feeling, to which some of 
the religious have professed themselves exalted ; were 
it necessary to be wrapt in ecstacy, and like Paul, 
transported into the view and audience of the ineffable 
secrets of Heaven; or like Moses on the hely.moun- 
tain, to be placed on a cloud of glory, and, face to face, 
to see the unseen, invisible God ; if, in other words, 
it were necessary to have attained that intimate union 
with the object of devotion, in which, the-soul, aban- 
doning the body, and forgetting its members, which 
are still upon the earth, is fixed and absorbed in the 
contemplation of the wonders and the grandeurs of Je- 
hovah ; if, I say, it were necessary, in order to pray, to 
be favored with these strange and extraordinary gifts 
of the Holy Ghost; it would be vain to endeavor to ex- 
cite you to the sublime duty. Like those novices in 
religion, of whom Paul makes mention, you might aver, 
that far from possessirfg these gifts, you even know not 
the spirit that communicates them. But prayer is not 
thus mystical, exclusive, and of partial grace and gift. 
It is not a special vouchsafemert, a virtue of perfection 


SERMON XXII. 248 


solely, accorded to none but certain pure and holy 

souls. Itis acommon duty imposed on every believer. 

It is, like charity, an indispensable virtue ; requisite to 

the perfect as to the imperfect; within the reach of the 

unlearned as well as the learned ; commanded to the 

simple equally as to minds most enlightened and exalt- 

ed. It is the virtue of all men, the science of every 

believer, the perfection of every creature. Whoever 

has a heart and is capable of loving the Author of his 

being; whoever has a reason, which can know the 

nothingness of the creature, and the greatness of the | 
Creator, must know how to adore the invisible, eter- 
nal Jehovah ; to render Him thanksgiving and have re- 
course to Him ; to appease Him when offended, to call 
upon Him when turned away, to thank Him when fa- 
vorable, to humble himself before Him, to lay before 
Him his wants and intreat His countenance, guidance 
and protection. 

Nor have we, in the instructions of Jesus Christ, a 
model and a rule of prayer above the capacity of all, 
except a few sanctified, privileged favorites. He does 
not, to raise and inflame their devotions, unfold to his 
disciples the height, the sublimity, the depth of the 
mysteries of God. He only informs them, that in or- 
der to pray, it is necessary to consider God as a tender, 
bountiful and provident Father ; addressing themselves 
to Him with a respectful familiarity and with a confi- | 
dence blended with fear and love: to speak to Him 


_ the language of our weakness and of our wretchedness ; 


borrowing no expressions but from the heart: to lay 
our wants before Him and implore His aid.: to wish and 


244 SERMON XXII. 


intercede that His reign be established in all hearts;” : 
that His will be done, as in heaven, so in earth; that 
sinners return to the paths of righteousness; that be- 
lievers attain the knowledge of the truth ; that He for- 
give us our sins, preserve us from temptations, assist - 
our weakness, deliver us from our miseries and make - 
us virtuous, holy and happy. whe 
The impression of our wants and miseries alone can-- 
not fail, it should seem, to instruct us in this simple 
duty. Suitably affected with our necessities and weak-- 
nesses, and duly occupied with desire of deliverance 
from them, we could not want a model, by which to 
supplicate the Eternal. Least of all, could we be dis- 
trest for utterance in prayer. Our evils alone would 
speak. Our heart would instinctively and irresistably 
break forth in holy effusions. For surely it is not nec- 
essary to instruct a sick person in the manner of in- 
treating relief, or a famishing man to solicit food. Is 
an unfortunate cast away, beaten with the tempest and 
on the point of perishing, at loss how to implore as- 
sistance ? Does not the urgent necessity alone amply 
furnish expressions ? Has a suffering heart occasion for 
any master to teach it to complain? In the sole sense 
of our evils, do we not find those persuasive emotions, 
that animated eloquence, those pressing and moving 
remonstrances, which availingly solicit their cure? It 
is from the moral sloth and slumber, the darkness and 
depravity induced by sin, that we want utterance in 
prayer and are insensible to the consolations of prayer. 
Had we the same sensibility to the wants of our souls 
as we have to those of the body ; did our everlasting 


SERMON XXII. j 245, ! 


salvation interest us equally as we are interested for a 
mundane possession, or a weak and perishable health 5, 
could we thoroughly dissipate that moral blindness, 
through which we follow things temporal, before the, 
things eternal ; we should no longer be unskilled in the 
art of prayer. We should pray without ceasing. We 
should never complain, that we had nothing to say in 
présence of a God, of whom we have so much to ask, 
We rather should complain, that in the infinitude 
of our wants, our miseries, our passions, temptations 
and trials, we knew not where to begin. And aban- 
doning the attempt to present before our Maker the 
endless detail of our weaknesses and desires, we should 
present our heart wholly to Him. We should leave 
our necessities to speak for us; and like David, when 
recollecting his repeated relapses, we should say, 
«Lord, I am troubled; I am bowed down greatly. I 
go mourning all the day long. Asa heavy burden, 
mine iniquities are gone over my head. My heart pant- 
eth; my strength faileth me. Forsake me not O Lord ; 
Be not far from me, Make haste to help me, O Lord, 
my salvation.” 

Thus expressive the compunctive silence of our 
guilt, indigence and dependence. And shall gratitude 
and love have nothing to utter? Shall the presence of 
an Almighty Preserver, who wonderfully careth for 
you—of a guardian friend, who keepeth you as the 
apple of an eye, awaken nothing ingenuous and tender ? 
Shall not the sense of our obligations and benefits burst . 
eloquent from the heart? Can we approach, an all 
boeunteous Benefactor, who notwithstanding our demer- 


246 | | SERMON XXIL 


it and crimes, is daily loading us with benefits, and ; 
crowning us with loving kindness and tender mercy; 
and have no thankful remembrances or pious ascrip- 
tions? Shall not the patience, the forbearance, the mu- 
nificent provisions and life giving designs of our mer- 
ciful Lord, God, arouse us from our moral, slumber, 

our coldness, wanderings, disgusts. and infidelities, and 
make us. vocal in adoration, gratitude and praise ?. Did 
we love God and did we estimate His favor as we ought; 
could we establish regularity in our hearts and substi~ 
tute God there in place of the world, our heart would 
no longer be a stranger before God; nor should we 
want words with which to address Him. A supreme 
object and interest would engage, would collect, would 
inspire us. Prayer is the language, as of compunction, 
so also of love. No longer enchained to the world and 
its vain follies—exempt from earthly affections, iniqui- 
tous attachments and criminal habits, we should be 
presently penetrated with heavenly sensibilities ; we 
should have freedom, consolation and comfort in pray- 
er; we should experience that overflowing of heart, 
that sweet confidence, that holy, delightful and free in- 
tercourse, which a conscience pure and yoid of offence 
cannot fail to inspire. 

If we were sufficient for our own happiness, we 
might cast off fear and restrain prayer. If we were 
‘holy and without spot, adoration and thanksgiving might 
constitute all our prayer, We are indigent and depen- 
dent, and God alone can sustain and save us. We are 
guilty, and the divine compassion alone ean restore us. 


SERMON XXII. 947 


In the negleet of prayer therefore you resist accumula- 
ted motives of duty and interest; you combat an in- 
stinctive dictate; you abandon your best resource. 
Prayer is the soother of your sorrows, the alleviator of 
your burdens, the light of your darkness, the spirit and 


‘Support of your expectations, prospects and hopes. If 


you pray not, you are in dereliction and wo, for happi- 
ness hath forsaken you. If you pray not, you are in 
reprobation, for the spirit is departed and you are alien- 
ated from God. Gifts and graces are accorded only to 
prayer. ‘He will give His holy spirit to them that ask 
Him.” He will be found of them, that seek Him. 
He will open the eternal beatific mansions to them that 
wait and watch without weariness. 

Be instant and constant then in this sacred‘ duty. 
“ Pray without ceasing.” Keep God ever before your 
eyes. Stand in awe and sin not. And He, who hear- 
eth the prayer of the humble, shall establish you in ho- 
liness and bring you to happiness. 

Now unto Him that is able to keep you from falling 
and to present you faultless before the presence of His 
glory with exceeding joy ; to God only wise, be honor 
and glory, dominion and power, both now and forever. 


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hi SERMON XXIII.—Psaru 42. 5. 


*¢ Why art thou cast down, O my soul ? and why art thou disqui- 
eted within me ?” 


THIS passage, as to its special occasion and its im- 
port, has been variously construed. Of dejection and 
disquietude the causes and occasions are numerous, 
whether we consider the situation of the psalmist, or 
human life in general. ‘The passage has more gener- 
ally been referred to religious dejection or melancholy. 
Religion, which has consolations for all, is not always 
received- in a manner consolatory and comforting. 
There are, who find so little delight and satisfaction in 
its ways—are affected with so much positive regret 
and disquietude, that it becomes an important article 
of pastoral duty, if possible, to remove their scruples 
and scatter their glooms. 

Some are dejected and melancholy because they are 
dissatisfied as to the motives of their moral duties 
and devotional services. They have not polluted their 
consciences with scandalous crimes; they have kept 
themselves, in good measure, from the pollutions of 
the world; and they have been generally observant of 
the duties of humanity and piety. But they are op- 
pressed with suspicions and fears, lest these attentions 
and observances have been from a motive sinister, sel- 

32 


29° SERMON XXIL 


fish, and such as God will reject. In short, that they 


have been actuated by fear of punishment, rather than 
love to God and goodness. : 


To persons of this description, we would say : Ie : 


you have not the highest cause of exultation and tri- 
umph, neither have you reason to despair or be cast 
down. The religious service, which is most perfect, 
angelic and grateful to God is certainly that, which has 
love for its principle : but still, ru ar obedience, which 
arises from FEAR, is infinitely preferable to direct op- 
pugnation or lethargic indifference. This passion.is of 
the proper character of man. It is of God’s implanting 
in the constitution ; and the terrors of the Lord are its 
proper object. ‘The laws and precepts, prescribed in 
scripture, are enforced, as well by threatenings to ex- 
cite our fears, as by promises to engage our loye. 
Life and death are set before men, that the fear of 
death may make them choose life ; and that, fleeing 
from the wrath to come, they may ayail themselves of 
the mercies of God unto eternal salvation. ‘That these 
fears HAVE taken operation, so as to govern your life, 
is a proof that you are not dead in trespasses and sins. 
And the very circumstance of your doubts and dejec- 
tions is a hopeful symptom, that you will rise and pro- 
gress to better views, better principles, and better en- 
joyments. Nay, you ought, in this very instance, to be 
touched at once with an incitement to mount up onthe 
pinions of holy love. If you find so barren of comfort 
the fears, that possess you—so void of consolation 
their fruits in the life ; you ought then to look for gen- 
uine religion in something more lucid and peaceful. 


SERMON XXIII. 251 


You ought then to contemplate in religion, pure and 
undefiled, a delightful flow and expansion of generous 
and holy affections and joys, whose native source must 
be too abundant in goodness to reject even the offering 
of your fears. 

But we will consider your case under a different as- 
pect, and look to other causes of dejection and disqui- 
etude. You, perhaps, are distressed and dejected on 
account of your lukewarmness in devotion. You find, 
in the closet and in the church, a coldness—a deadness 
and indifference upon your spirits ; and, not experienc- 
ing that fervor and zeal and engagedness in the ser- 
vice of God, which you think are requisite to gain ac- 
ceptance, you suspect yourself in a state of reproba- 
tion; and youare tempted to discard religion, and to 
restrain prayer as an unprofitable thing. 

To this I would say: If your insensibility and spir- 
itual languors proceed from inattention and voluntaay 
self diversion, you are partaking of the natural fruit and 
just punishment of your neglect and error. You, in 
this thing, are very deeply faulty, and strangely want- 
ing to yourself. And it imports you to seek the res- 
toration of your quietude and peace, by seriously re- 
flecting on the motives, which should engage you to 
serve God with singleness of heart, with sincerity, with 
holy zeal, with undivided attention—and without the 
interruptions and distractions of vain thoughts and car- 
nal affections. 

But if you have wot been thus wanting in religious 
attentions—if you have endeavoured to come to the de- 
votions of the chnrch and the closet with proper views 


252 SERMON XXIII. 


and affections, and yet cannot surmount your insemsi« 
bility .and coldness; then consider, if you will, that ay 
great variety obtains among mankind, as to tenderness” 
of nature, quickness of sense, or susceptibility of im- 
prcssion—and that the different degrees of affection and 
fervor, which persons feel in devotion, often depend on - 
temper and constitution. But will God reject the so- 
ber, reasonable sacrifice of the cool, phlegmatic person, 
because he cannot rise to the heat and vehemence of . 
the passionate and quickspirited ? He, who knoweth — 
whereof you are made, will measure the merit of your. 
services, not by the ardor of your constitution, but by. 
the sincerity of your mind. And since the miwp, and 
not the animal economy, is the seat and principle of 
virtue and excellence, it may be expected that a service 
of mind will find acceptance—that they, who render 
worship to God on rational motives, will be regarded as 
acting on the most sublime principle, although they feel 
less than others of the raptures and ecstacies of piety. 
But I am disposed, after all, to believe that your me- 
lancholy rather proceeds from what you observe, or 
FANCY you observe in others, than from what you ex- 
perience in yourself. You have witnessed, in some 
of the religious, in the progress of what they call awak- 
ening and conversion, a tone and movement of reli- 
gious affection much higher than what you find it possi- 
ble to rise to —the utmost extremes of desperation and 
triumph—at one hour, the horrors and throes of self- 
condemnation and misery—and anon, the raptures and 
ecstacies of spiritual exultation and joy. And you learn 
from their mouth, in language savoring less of modest 


SERMON XXIII. 955 


piety than of presumptuous pride, that you must pass 
through the same agitations and tortures and ecstacies ; 
must feelas ruzy feel—must experience what they ex- 
perience—must see and know according to their mea- 
sure of light and knowledge—or you cannot obtain sal- 
yation. And finding it impossible thus to feel and thus 
to conceive, you sink down into sadness and melancholy. 

But Lwould take leave, with diffidence, to suggest a 
scruple or two on the justness of this unfortunate con: 
clusion. In the first place, it is doubted whether you 
are CAPABLE Of feeling as these persons feel : and—it 
is doubted whether you ovcur to feel as they feel. 
Have you the same natural propensities with them ? 
Have you the same warmth of constitution? Is your 
animal system equally ardent and inflammable? Have 
your means of information been of the same stinted 
measure ? Have you lived their lives—formed their 
habits—and has your conscience received the same 
wounds and violations? Not to mention, that there is 
much infuriate zeal, which is not according to know- 
ledge ; not to mention that there are many imposing 
pretences to piety, which are hypocritical; not to en- 
large on these things, we would premise, that the same 
ardent animal temperament, which betrays persons into 
debauchery, intemperance, maliciousness, and every 
vice, which tends to darken the understanding and de- 
prave the heart, renders them the subjects of these 
spiritual heats and extravagances. — 

Nor would we question but these animal distur: 
bances are sometimes connected with real convictions, 
which lead to a happy revolution of character ; for 


254 SERMON XXIII. 


which they have abundant reason of thankfulness »to 
Him; from whom every good gift cometh down.— 
There is often however, in these subjects of real con- 
gratulation, something to lament and deplore. In sub- 
jects of spiritual progress, every appearance of spiritual 
pride is mortifying. It is a sorry spectacle indeed when 
those, who have recently been washed from their pol- 
lutions, and who are bound, by every consideration, to 
humility, watchfulness, and self distrust, become in- 
quisitors upon the conduct and sentiments of their bet- 
ters; and presume to address such, as have not run to 
the same excess of riot, in the language of rebuke and 
reproach. If you regard this conduct as you certainly 
ought, it will not browbeat you into melancholy—lIt 
will excite your pity, and awaken your pious regrets. » 
That every passionate devotee is marked by these 
unfavorable circumstances, we would not suppose. 
Nor would we, in the smallest degree, undervalue or 
discredit those sensible, sudden conversions, which 
without doubt are sometimes lasting and happy. . In- 
stead of doubting or denying these merciful dispensa- 
tions, we would rejoice in every instance, in which ir- . 
religion and immorality are remarkably arrested. We 
would congratulate every subject of providential escape 
from the snares of infidelity and sin. We would bless 
God for every instance, in which remarkable providen- 
ces, impressive discourses, religious books, touching 
expressions and sentences, or any affecting incidents of 
life, have been the means of awakening the careless 
and converting the wicked from the error of their ways. 
A sudden and solemn, and highly important and wec- 


SERMON XXIII. 255 


EssAry change has passed upon these persons. Such 
a change may be indispensably necessary to many : but 
we contend, that itis not equally soto EVERY ONE. 
We do allege, that as there is, in the nature of things, 
a great variety of religious condition ; so the supposi- 
tion, that every person, without distinction, ‘ought to 
be miserable till he is the subject of such a change,’ is 
incorrect, unscriptural, and highly detrimental to the 
interests of goodness. For, in what does this change 
consist? Is it a revolution of opinion ; the receiving of 
a set of new objects, on the part of the understanding ? 
But there are of every religious system many, who have 
grown up in its belief, and consequently some of your 
system, whosoever you are that urge this necessity, Is 
it a change produced in the affections? But there are 
many, who never have felt themselves, or been viewed 
by others, as settled haters of God and goodness. Is it 
a revolution in the life, a turning from sin to holiness 2 
But there are many, who having persevered hitherto in 
the pious courses of early education, are not now con- 
scious ‘ of ever having been without the influence of re- 
ligion; of ever having lost sight of its sanctions; of ever 
having renounced them ;’ of ever having violated them, 
in the general course of their conduct. Do all these 
persons require an immediate, radical, total change of 
affections and habits and views, completely subversive 
of all their prior discipline and progress? The thing is 
not to be believed. 

It has all along been supposed, that the unfortunate 
person, to whom the subject may particularly apply, is 
net so unfortunate as to have made shipwreck of faith 


256 SERMON XXIII. 


and of a good conscience. I have supposed that you 
believe the gospel ; that you feel yourself bound to its 
requirements ; and that you sincerely desire to be pos- 
sessed of its spirit and temper. You are not then to 
think yourself devoted to perdition, because you cannot 
fix your memory upon the time and circumstances of 
your conversion. You are not to despair, because you 
feel not all the transport and ecstacy which others ex- 
press; and because you have not the confidence and 
assurance of which they boast. Your case is not thus 
hopeless. The instructions, the precepts, the promises 
of the sacred word speak better things on your behalf. 
Let the case of the humble, prayerful publican, in the 
temple, instruct you. Let the mercies of God. as pro- 
claimed in every part of his works and word, excite 
and encourage you. Be instant in prayer, that the in- 
fluencing principles, which have hitherto been with you, 
may be strengthened ; that your darkness may be re- 
moved, your prospects brightened, and your consola- 
tions enlarged. .Be constant in your endeavours after 
new degrees of knowledge, of faith, and of moral im- 
provement. Be diligent in duty; and be of good cheer. 
Hope thou in God; for thou shalt yet praise Him, whe 
is the health of thy countenance, and thy God. 

Now to God, even our Father, who hath loved us, 
and given us everlasting consolation and good hope, to 
Him be rendered all honor and glory, dominion wri 
power, both now and forever. 


x — , . 
ot ty a { 


[ The truth, the excellency and advantages of the Bible. A Ser- 

mon delivered before the Plymouth and Norfolk Bible Society, at 

. their third annual meeting in Duxbury, September 30, 1818. By 
Jacos Norton, A. M.] 


en = 


SERMON XXV.—Romans 3. 1. 9, 


“ What advantage then hath the Jew, or what profit is there of 
circumcision ? Much every way ; chiefly, because that unto them 
were committed the oracles of God.” 


THE apostle Paul, whose ministry was particularly 
exercised among the Gentiles, observes in the preced- 
ing chapter, that God would render to every man ac- 
cording to his works, whether Jew or Gentile ; that the 
Jews as well as the Gentiles were sinners, and therefore 
had no more claim to the Diviue favor, and to the fu- 
ture recompence of reward, than the Gentiles ; and that 
the external distinctions and privileges of the Jew would 
be of no avail to his salvation, unless they were duly 
improved. He then introduces a Jew in the first yerse 
of the passage of our text, as objecting to the senti- 
ments he had advanced.— If these sentiments are true 
what advantage hath the Jew, or what profit is there of 
circumcision ?”” Must not the Gentiles be in as eligi- 
ble a situation as the Jews? What is the advantage of 
_the Jews, or what profit do they derive from the cir- 
cumstance that they compose the nation, stiled by God, 
his peculiar and chosen people? Or of what advantage 
is the circumcision of the flesh if an uncircumcised 


278 SERMON XXV. 


Gentile may be admitted to the Divine favor here, and 
to the happiness of heaven hereafter ? 

To this objection or query, the apostie replies, “Much 
every way ; chiefly, that because unto them were com- 
mitted the oracles of God.”—The Jews have great ad- 
vantages above the Gentiles in many respects. Among 
these, the principal is their possession of the scriptures, 
the oracles of God, which contain a revelation of his 
will, excellent lessons of instruction, and prophecies re- 
specting the advent and character of the Messran. 
And now, as Christ, agreeably to their scriptures, had 
appeared among them, and introduced the gospel dis- 
pensation, they enjoyed much greater advantages for 
obtaining satisfactory evidence that he was indeed the 
Messiah, and that his religion was worthy of all aecept- 
ation, than the Gentiles, who had been favored only 
with the light of reason. . 

Were the Jews, my brethren, thus highly distin- 
euished above the Gentiles? how much more highly 
then are Christians distinguished, as the New Testa- 
ment scriptures are committed to them, in addition to 
the old ? 

Let the advantages then which we derive from the 
scriptures of the Old and New Testament, and the use 
we should make of them, be the subject of discourse. 

That these advantages are not imaginary, but real, 
and great, will, it is believed, satisfactorily appear from 
the following considerations. 

‘As the scriptures claim to be a revelation from God, 
we may reasonably expect and require evidence that a 
revelation is expedient and desirable before we admit, the 


SERMON XXyV. ; 279 


claim. It is not to be supposed that God, who is wise 
in heart, and excellent in counsel, would make a_par- 
ticular revelation of his will to mankind, were such a 
revelation unimportant and needless. But admitting it 
to be important and needful, it is but reasonable to sup- 
pose that the revelation would be made. And that it 
is really important and needful, the circumstances of 
mankind clearly evince. It requires but little reflection © 
to be convinced that the general indolence of mankind 
with regard to religious subjects—their aversion to dif- 
ficult and laborious researches after truth—the strength 
of their misleading passions and prejudices, form a bar- 
rier to the acquisition of clear and distinct knowledge 
of divine things, not easy, perhaps not possible, to be 
surmounted by the aid of the light of nature. But 
should it be admitted, that by the aid of this light many 
and important ethical and religious truths may be dis- 


_ covered; yet there are some points yery highly instruct- 


ing, which the most indefatigable inquirer would not 
be likely to attain ; particularly the pardon of sin, the 
resurrection of the body, and the retributions of eter- 
nity. But could the great doctrines of true morality 
and religion be clearly discovered by the assistance of 
reason unaided by revelation, and were they to be 
taught and inculcated with the greatest preciseness, and 
with unremitting assiduity ; yet having no stamp of a 
divine original and authority, they would not be likely 
to impress the minds, affect the hearts, and influence 


_ the conduct of men to good and saving effect. Nosys- 


tem of religion has ever very powerfully arrested the 
attention of mankind, which has not been, or pretend- 


280 - SERMON XXV. 


ed to be from a higher than a human original ; nor has 
its authority been sufficient to secure much practical 
regard, In the view of these things does not a revela- 
tion immediately from God appear highly expedient and 
even necessary to the leading of mankind to the knowl- 
edge, the love and practice of a true, and consistent 
system of morals and virtue? ‘This conclusion, which 
appears so just in theory, is supported by few. The sys- 
tems of ethics and religion prepared by the most distin- 
guished philosophers and moralists, in the heathen 
world, are not only in a high degree defective, but 
adapted in many respects to the promotion of hateful 
and ruinous errors both in’theory and practice. The 
best of them have availed but very little in the reforma- 
tion of the morals of mankind. The sad corruption 
and degeneracy, in a moral view, of Greece in the age 
of Socrates and Plato, and the no less corruption and 
degeneracy of Rome, when their most distinguished 
moral philosophers flourished, are melancholy and af- 
fecting instances in proof of the sentiment just advanc- 
ed. At least very little, then, is it to be expected from 
the light of nature in improving the minds, the hearts, 
the morals and happiness of mankind, a divine revela- 
tion appears highly expedient and necessary. Ought 
not the scriptures, then, which claim to be a revelation 
from God to be received as such, if nothing should be 
found to invalidate the claim? But should this kind 
of evidence, although full and forcible, be considered in- 
decisive, other and more satisfactory evidence can €a- 
sily-be produced. 


SERMON XXV. 281 


In proof of the truth of the scriptures, as a revela- 
tion from God, we appeal to miracles, or such works 
as have been performed by the instrumentality of man, 
which could not have been performed but by an extra- 
ordinary divine interposition. Whena man in a solemn 
and public manner, produces effects of this descriptien, 
declaring himself to be a messenger and instructor sent 
from God, and appeals to the miracles he has wrought 
to confirm the truth of his declaration, and of the doc- 
trines he delivers, must he not be entitled to our evi- 
dence? In the view of such evidence, infidelity would 
be madness. But miracles have been wrought at sun- 
dry times and in diverse manners in proof of the truth 
of the scriptures, and not by an individual only, but by 
a very considerable number of men, who assested that 
they received their commission and authority from 
God. That such men have really existed; and that ’ 
the miracles which they wrought were not lying won- 
ders, but undeniable verities, we have the most ample 
evidence. But is it reasonable to suppose that the God 
of truth would permit such evidence to exist in favor 
of imposition and falsehood? To admit this, were vir- 
tually to deny the credibility of any divine testimony. 
Must it not then be utterly inconsistent, as well with 
the wisdom and goodness, as the truth of God, to per- 
mit the working of miracles in support of falsehood ? 
Confiding therefore in these attributes of God, we must 
be satisfied that the scriptures are a revelation from 


HM, from the fact, that a series of uncontrolable mira- 


cles have been wrought in confirmation of their truth. 
36 


282 SERMON XXV. 


_ That the scriptures are indeed such a revelation may 
be inferred, from the considerations that their contents 
are not repugnant to the light of nature, that law of God 
which is written on the hearts of men; that they aid 
the light of nature in removing difficulties, which ac- 
company and perplex several subjects highly interesting 
and important, in relation to our present and future 
well-being; that the most important doctrines and pre- 
cepts they contain are expressed with so much perspi- 
cuity, that the honest and diligent inquirer can hardly 
fail to understand them ; and that the tendency and end 
- of their doctrines, precepts, and institutes are eminently 
subservient to true virtue and substantial happiness— 

the exaltation of God and to the prostration of the pride 
and arrogance of man. . 

To the above may be added the following remarks 
in support.of the truth of the scriptures as a revelation 
from God.—We haye satisfactory evidence that they 
were published by men, distinguished, generally at 
least, by integrity and pious deportment; that these 
men were indued with a spirit of prophecy, as well as 
the power of working incontestible miracles; that they 
were plain and simple in habit and in manners, unaided 
by the influence of wealth, of exalted station, and of 
worldly power; that the doctrines which they taught, 
although opposed to the pride and prejudices of the 
human heart, subversive of long received opinions and 
established rites and ceremonies, and furiously assailed 
by the powers of-earth and hell combined, were never- 
theless accompanied with remarkable success, in their 
spread and beneficial effects.—What but a special in- 


SERMON XXV. 285 


terposition of Providence can account for these wonder- 
ful events? But is such an interposition to be admitted 
as probable, or even possible, but in favor of truth 2 

Were it compatible with the plan of this discourse, 
satisfactory evidence might be produced to prove that 
Moses was the founder of the Jewish religion ; that the 
books, contained in the Jewish, or Old Testament 
scriptures, were extant before the commencement of 
the christian era ; that they were then genuine, and that 
they are now in the main what they originally were; 
that Jesus of Nazareth was the founder of the Christian 
religion ; that his doctrines and manner of life corres- 
ponded with the account given of them by his apostles ; 
that he suffered death by crucifixion in the reign of Ti- 
berius Cesar, the Roman Emperor; that the books 
contained in the New Testament are genuine; that the 
doctrines which they teach are true, and that the proph- 
ecies, in the Old Testament, relating to the Messiah 
and other remarkable things and events, have, in a very 
exact and striking manner, been fulfilled. And it is 
not unworthy of remark, that much of the evidence in 
support of these facts is to be found in the testimony of 
Jewish and Pagan writers, the avowed and inveterate 
enemies of Christianity. These things, duly consider- 
ed, cannot fail to carry conviction to every ingenuous 
‘raind, that the scriptures of the Old and New Testa- 
ment are the lively oracles of the living God—a special 
revelation from Him to mankind. 

In this connexion it is pertinent to remark, that these 
“scriptures were given by the inspiration of God.” 
‘This idea is indeed involved in the expression, special 


revelation from God. It may not, however, be unim- 
portant to give a more particular attention to the sub- 
ject. 7 Sarai he 

Inspiration, with respect to the casei is under- 
stood in several different senses, to which various de- 
finitions and explanations are given. 

That supernatural divine influence upon the mind of 


man, by which it attains intellectual improvements, — 


which it could not attain by human means and’ anions 
ors, is called Divine inspiration. » 

That, is called an inspiration of superimi 
which the mind of a person is so influenced 
by the spirit of God, as to. preserve him 
what he writes, from which he would noi 
secured. 

Inspiration of suggestion, is that divine 
impulse on the mind of the writer, by 
coveries are made tu him as he could, inp 
obtain, and by which the words which he X 
press those discoveries, are dictated. +s Hae Spare 

Other definitions of inspiration might be stated. But 
these are the most important, and sufficient for our 
present purpose. ‘Chat every part of canonical scrip- 
ture was written by the inspiration of suggestion, or the 
highest kind of inspiration, I shall not undertake to 
prove. Such an attempt would probably be as unsue-. 
cessful, as it is unimportant. That a very considerable 
portion, however, of the scriptures were written by this 
kind of inspiration, is highly probable, if not indisputa- 
bly certain. And that.the other parts of the scriptures” 
were written under that divine superintendancy or guid: 


SERMON XXvV. 285 


ance, as to secure them from any mixture of impor- 
tant error, is a truth, which we readily admit as capable 
of satisfactory proof. In favor of the inspiration of the 
scriptures, the testimony of some of the most distin- 
guished primitive christian writers may be considered 
as possessing some weight. Their testimony in sub- 
stance amounts to this—‘“ that the apostles filled with 
the Holy Spirit preached the gospel; that the scriptures 
are the word of the Spirit ; that the gospels were 
written by men ful! of the Fioly Ghost ; that-the sacred 
writers spake by inspiration ; that the whole scripture is 
the law of God, and wholly divine ; that in every thing 
it expresses divine wisdom ; that there is nothing in the 
law, or the prophets, or the gospels, or the epistles 
which did not proceed from the fullness of the spirit ; 
that we ought with all faithfulness to say, that the scrip- 
tures are divinely inspired; that they are admitted as 
divine into all the churches of God; that they are the 
basis of faith ; that all christians prove their doctrines 
out of the Old and New Testament; and therefore, 
that they who corrupt them abolish the standard of faith.” 

As the scriptures, admitted as canonical by these 
primitive christian fathers, are the same we receive, 
their ‘testimony in favor of their inspiration, although 
not demonstrative of the fact, may reasonably be con- 
sidered as important evidence. And may we not with 
confidence affirm, that the evidence of this fact must 
appear satisfactory to every candid and attentive min¢y 


_ when it is considered, that we have sufficient reason to 


believe that the writers of the books of the Old and 
New Testament were possessed of ample qualifications 


286 SERMON XXV. 


for the discharge of their office 2 The Jewish lawgiv- 
er not only possessed miraculous powers but was favor- 
ed in an eminent degree with divine revelations ; on the | 
authority of which, his books were acknowledged and 
received as containing oracles from God. The pro- 
phetical parts of scripture were written by men, whose 
veracity and qualifications to perfom the prophetic of- 
fice, and to write the books which bear their respective — 
names. The evidence we have of this, we ver ture to 
afirm, is too forcible to be resisted. The 1 
which they delivered, they solemaly decla 
ceived from God, which, admitting them te 


Many of the messages which they deliv 
of severe reproof and denunciation agai 
- men high in authority, by which they 
sentment and exposed themselves ‘to the 
gers and sufferings. The falsehood of sa 
messages, had they not been true, could n 
been detected. Others of them were predi 
truth of which has been substantiated by their 7 

ment. The books of Moses, and of the prophets—in- 
deed all the books of the Old Testament were not only 
received as the lively oracles of God by the Jewish na- 
tion, but held by them in the highest veneration, Jesus 
Christ and his apostles gave their testimony in favor 
of these books, generally, as of divine original, by quot- 
"ing passages from the most of them with approbation, 
and by recommending them to the diligent examination 
of the Jews, as of the greatest importance. Can this 


SERMON XXyV. 287 


be accounted for but on the supposition that Christ 
and his apostles considered them as given by inspira- 
tion of God? ‘They indeed speak of them, repeatedly, 
as divine oracles, and as written under the special in- 
fluence of the Divine Spirit. 

These considerations afford very strong evidence that 
the books of the Old Testament were written by inspi- 
ration, and that, in the times of our Saviour, they con- 
tained nothing spurious—nothing of human mixture of 
any considerable consequence. 

That the New Testament scriptures were written by 
inspiration, is to be inferred from the following facts. 
The apostles of Christ who was the founder of the chris- 
tian religion, we have abundant reason to believe were 
furnished with powers competent to a full discharge of 
their office, by divine illumination, and the extraordina- 
ry aids of the Holy Spirit.. The doctrines contained in 
these scriptures are so highly important and interesting 
to mankind, we may reasonably suppose that the wis- 
dom and goodness of God would direct that they should 
be committed to writing, that they might be preserved 
from being lost, and from any essential adulteration for 
the benefit of succeeding generations. Many of the 
instructions of Christ, which were not recorded till after 
the lapse of a series of years from the time they were 
delivered, could not, it may be presumed, have been 
penned by the writers, with accuracy, without that pre- 
turnatural aid implied in an inspiration of superintendan- 


_ cy. And some of the doctrines contained in the apos- 


tolic writings it may reasonably be presumed, could not 
have been known, but by the aid of the highest sort of 


288 | SERMON XXV. 


‘ 
inspiration. ‘The apostles, who were distinguished. for 
their meekness and integrity, speak of their writings as 
the words and commands of the Lord, and of themselves 
as having the Spirit, and as directed by the Spirit. But 
is it reasonable to suppose that they would haye said 
these things if they were not founded in truth? — 
it reasonable to suppose that they would have been ens 
dowed with power to work miracles in confirmation of — 
the truth of what they wrote if they had delivered 
falsehood? It may not be impertinent ig fin con- 
nexion to add, that the doctrines of the New Testament 
are pre-eminently excellent in their natu and pul 
noble and ¢levated in their design. They pesca the 
most commanding majesty, united with the most en- . 
gaging simplicity. Their efficacy lb oa er ei 
consciences, and hearts of men produce the 
derful and salutary effects. These things, « duly ¢ 
ered, who can reasonably question that the New ; 

ment scriptures, as well as the Old, were given b’ 
inspiration of God? wn 

Satisfied that our sacred books fied a divi 
that they were written by inspiration—that 
been transmitted to us, in the languages in 
were originally written, with no impure mi 
dangerous, or hurtful—satisfied, also, that 
in common use, though in some respects fal 
ertheless sufficiently correct. to secure us f 
dangerous error; to guide us to all necessary truth, 2 
to secure the end of our faith, the salvation of our - souls. 
Satisfied with respect to these things, must we not es-_ 
timate the scriptures as worthy of all acceptation ? ie 


; SERMON XXV. 289 


Let us now more particularly attend to the advanta- 
ges which the inspired scriptures afford us. 

Notwithstanding the low estimation in which these 
scriptures, in too many instances are held, and the nega 
leet with which they are treated by many, who bear the 
christian name, they are nevertheless a treasure un- 
speakably more precious than mountains of gold, or 
rocks of diamond. They are the field in which is de- 
posited the pearl of inestimable price.—To search for 
which, we are to consider as well our highest  privi- 
lege as indispensable duty. 

By duly attending to the contents of the sacred vol- 
ume, we learn as well its excellency and importance as 
its truth. To this volume we are principally, if not en- 
tirely indebted for all our correct knowledge of thé One 
Supreme God, the Origin of our existence, and of the 
existence of universal being. Without the light of rev- 
elation we might forever be learning, and yet never 
come to the knowledge of the truth with respect to 
this great and interesting subject. We should proba- 
bly be “ weary of conjectures,” and remain in a state 
of restless uncertainty and painful perplexity. 

It is by the revelation of God we learn that this earth 
was made and prepared as a temporary habitation for 
us, where we are to forma character for an eternal 
state of existence, either of the highest happiness and 
glory, or of the deepest misery and shame. It is from 
this source that we become acquainted with the origin 
of moral evil, the manner of its introduction into the 
world, and its sad and shocking effects—universal de- 
pravity of heart, with “death and all our woes.” How- 

37 


290 SERMON XXV. 


ever this knowledge occasions much sorrow, yet it can- 
not fail to impart to the enlarged and reflecting mind 
much consolation, by raising it to contemplate the in- 
finitely wise and good Being, who directs and governs 
all events, as the cause, in some view, of all this evil, 
and as designing it to accomplish an over 
good ; by leading us to the conclusion, that as igh 
shade, blended on the limner’s canvass, mutually 
tribute to the beauty and perfection of his work, so, 
good and ee as coming from God, coma ae % 


fect government. The divine writings will 1 m 
the belief of two supreme and independent Being , OF e 
the source of good, and the other of evil; or of twosuch 
Beings as the source only of good. r ; 
much confidence be added, that t 
far from teaching the doctrine of a 
as of Gods ? Between a ~upreeea 
and Person the scriptures make 70 lind > ne 
they afford any ground, we are pe 
other, than a mere nominal distin 
other hand, they very abundantly, and i 
biguous manner teach us that there i is k 
God, who is one simple, pure and une 
it, Essence, or Person. Nor, consideri 
pensity of mankind, generally, to be 
fer divine homage to a plurality of Gods di 

cite surprise that the scriptures so very irequer tly, and 
with so much plainness teach the unity or individual 
personality of God. ‘This is a pre- -eminently important 
doctrine, and lies at the foundation of all rational and 


SERMON XXV. 291 


consistent devotion and piety. The scriptures also ex- 
hibit this one Supreme God as possessing all those per- 
fections which form a character infinitely great, and 
amiable, and excellent, and glorious, as ‘‘ merciful and 
gracious, long suffering, and abundant in goodness and 
truth; keeping mercy for thousands, forgiving iniqui- 
ty, transgression and sin;” while he infticts. merited 
punishment only on the impenitent and _incorrigibly 
guilty, They also teach us that in infinite wisdom He 
concerted the plan of our redemption from everlasting, 
by which we may secure exemption from the. second 
death, and the full enjoyment of endless life and felici- 
ty. Glorious and delightful prospect opened to us in 
the»sacred books ! “Life and immortality brought to 
light !” O healing balm for human woes! inspirer of 
that hope, which is an anchor to the soul, sure and sted- 
fast ! O welcome deliverance from the thraldom of sin, 
and the dismal - gloom and horrors of the grave! 
Where, but in the sacred. writings are these cheering 
and precious discoveries to be found? These writings 
are our noble and glorious charter, securing to us our 
great and inestimable privileges ; despoiling death of 
his poignant and fatal sting, which strike a lightsome 
vista through the dark and dreary vale of death ; cleave 
the tomb ; give life and liberty to its numerous cap- 
tives, and open the gates of everlasting glory ! All these 
great and unspeakable blessings are in store, and freely 
offered to all. By all who are desirous of them, they 


_ are attainable, and upon terms imposed, not by, a se-" 
_ vere and rigorous master, but by our Father in heayen, 


“who is very pitiful and of tendermercy.” The ex- 


292 SERMON XXvV. 


ercise of repentance towards God, and faith towards 
our Lord Jesus Christ, agreeably to their just latitude | 
and import, will effectually secure to us—to all, the — 
Divine favor, and all that is implied in the compreken- 
sive word satvaTion. A compliance with these 
terms not only secures our highest interest in the 
that now is, and that which is to come; but it is most” 
reasonable and easy. It consists in detestation < 
abandonment of sin our worst enemy, the source 


eid the wile is suing easy, a 
The substance of all true religion, } hi 
the heart, may be considered a 
things. An external corresponding Gepe 
deed required of us. But such de iment, -s ee 
from being impracticable or difficult, qe: ee 
with very desirable facility, and its result. 6 he most — 

valuable advantage to ourselves — and ot What ‘ 
doth the Lord our God require of us, wl 3 not | 
fectly reasonable and right? 2 and which, . 


his happiness, and we should comply with “the a 

able and perfect will of God.” 
But as no man liveth and sinneth not;—as_ the best 
of men are chargeable with much delinquency, they 


SERMON XXvV. 293 


are not'to expect a perfect exemption from trials and 
Is sufferings in the present state of existence. Yet for 
their consolation and support, the scriptures assure them 
that these, with all other visitations shall work together 
for their good. To all who fear God and keep his 
Immandments, the severest afflictions are of that dis- 
iplinary nature as to be the most precious blessings in 
iseuise. Surely then “the sufferings of this present 

” which they endure, “are not worthy to be com- 
vith the glory that shall be revealed in them.” 


us, ‘that | “the world by wisdom (their own wis- 
) i not Beds ;” so as to form just and worthy 


This is now, as in all preceding 
le situation of the heathen world, 
rtion of our fellow beings. It is 
“mankind are taught that God is 


tet he ane 


meee and ‘to be - sie in spirit and in truth ; 


tians, T! ‘hey of course devote but a i: portion of 
time to the perusal of them. But this estimate. anc 

neglect of these sacred books is very unjust, and‘repre- 
hensible. Our blessed Saviour, who well knew their 


294 SERMON XXvV. 


use and importance, directed his disciples to search 
them,.as they testified of him. It is of these scriptures 
St. Paul observes, “ whatsoever things were written 
aforetime, were written for our learning, and admoni- 
tion.” <“ They are able to a us wise unto salva 
tion, through faith in Christ Jesus.” “ All seriptur 
given by inspiration of God, and is anneal for doc 


trine; for reproof, for correction, for instruction, that ! 


the man of God may be perfect, thoroughly fur 
unto all good works.” These scriptures com) 
only an important part of the sacred Canon, but they y 
may be considered as the foundation on which the } 
Testament is built. Nor will this be thought an un 
founded sentiment when it is duly considered, that Je- 
sus Christ and his apostles not only often referred to 
the Old Testament writings, but quoted ” from the his. 
torical, prophetic, and other parts © f them. That the 
New Testament scriptures are indeed built upon the» 
scriptures of the Old ‘Testament, very strikingly appears 
from what occurred during the interview which the ris- 
en Saviour ‘had with two of his disciples on their way 
to Emmaus. Having reproved them for their too par- 
tial attention to the Old Testament, and consequent ig- 
norance of its important contents, he began at Moses 
and all the prophets, and expounded unto them in all 
the scriptures the things concerning ‘imselt” _ And 
when he afterwards appeared to all his disciple: 
thus addressed them; “ These are the words wl 
spake unto you while I was yet with you, thatall things 
must be fulfilled which were written in the law of Mo- 
ses, and in the prophets, and in the psalms concerning 
me.” 


SERMON XXV. 295 


On the knowledge of what is contained in the Old 
Testament, depends, in a great measure, a correct ac- 
quaintance with the gospel, and epistolary writings. In 
the books contained in that portion of the Bible “ we 
may contemplate all the steps of Providence relating to 
the redemption and salvation of mankind in the sever- 
al ages of the world; and by a comparison of ail the 
parts, we may discern that Christ was indeed the eEnp 
_ of the raw, and of the great ‘and precious promises 
_made to the Fathers ; that all the deliverances given by 
God to his people were but shadows, and, as it were, 

an earnest of the great deliverance He intended to give 
by his Son; that all the ceremonials of the law were 
representations of the substance of the gospel; that the 
Aaronical sacrifices and priesthood were figures of bet- 
ter things to come.”” Some books of the New Testa« 
ment would scarcely be intelligible to us, in any con- 
siderable degree, or to any valuable purpose, but by the 
aid of the Old Testament writings. The prophetical 
parts of them pour upon our minds a flood of astonish- 
ing ight. Many other parts discover beauties blended 
with utility to delight the mind of the attentive reader, 
and to communicate sanctity to his heart, which before 
he had never seen or never. realized. ‘ The law of 
‘the Lord is perfect, making wise the simple, convert- 
‘ing the soul, rejoicing the heart.” It contains things 
most excellent as well as wondrous ; the best rules for 
the conduct of men in the various ranks and conditions 
of life. Governors and subjects, parents and children, 
husbands and wives, rich and poor, old and young, all 
find in the scriptures now under consideration the most 


296 ' SERMON XXV. 


excellent and salutary mstructions in relation to their 
respective duties. Here we also find precepts and 
aphorisms, in great abundance and variety, eminently 
adapted to the promotion of justice, temperance, chari- 
ty, patience, purity and all other virtues which dignify 
and embellish the human character. Nor should we 
pass unnoticed the elevated sentiments of piety, the 
excellent patterns of devotion, the inculcations to rever- - 
ence and adore the Supreme Being ; to trust in Him ; 
to make prayer and supplication to Him in times of 
need, and to exercise resignation to His will, which 
abound in'the sacred books of the Old Testament. ~~ 

This eulogy of the law and the prophets is far from 
being designed to depreciate the grace and truth which 
have come by Jesus Christ. Its design is to excite 
a warmer attachment, and to promote a more engaged 
and assiduous attention to those scriptures which 
our Saviour has recommended to our researches. It 
is greatly lamented that they are not held in higher es 
timation by christians generally, and read with greater 
interest and attention. To speak lightly of them, and 
to treat them with indifference and neglect, must be 
strongly indicative of the want of a refined taste, of a 
heart void of rational and evangelical piety, and of a 
life alienated from the love and commands of God.— 
The New Testament scriptures are indeed worthy of 
all acceptation ; but they are perfected by the Old. 
They diffuse indeed a peculiarly mild, clear, and re- 
splendent light. But for this, they are greatly indebted 
to the Old Testament oracles. In these we hear the 


SERMON XXV. 297 


voice of Moses and the prophets ; but in those we hear 
the voice of Him, who spoke as never man spoke, the 
beloved and only begotten Son of God. 

From this imperfect description of the Holy Scrip- 
tures, their excellency and importance must appear 
paramount to any human compositions, either of an- 
cient or modern times. How strong is their claim then 
to our unwavering belief? to our most interested and 
diligent examination ; to our warmest attachment and 
practical regard ? 

Let us now briefly consider the use we should 
make of the Divine oracles. 

In the first place we should read them with deep atten- 
tion. We should engage in this exercise with our minds 
divested, as far as may be, of dissipated thoughts and 
distracting cares; and intent on the subject or subjects 
before us. With sucha state of mind we shall be like. 
ly to understand what we read; to treasure it up in our 
memories, and to realize the most important advantages. 

Not only should we read the scriptures with deep at- 
tention, but frequently. Only by thus reading them 
shall we behold wondrous things from the law, and the 
most interesting and glorious things from the gospel of 
Jesus Christ. By a daily, and frequent, and interested 
perusal of them, the practice would soon become an 
established and pleasing habit; and the doctrines and 
precepts which they teach and inculcate would become 
familiar to our minds, occupy our thoughts, and engage 
the service of our tongues. We should in this way be- 
come “ mighty in the scriptures.” 

38 


~ 


298 SERMON XXvV, 


A judicious manner of reading the scriptures is also 
highly important toa right conception of their meaning. 
In our researches for the instruction they contain, it 
should always be our object clearly to ascertain the lead- 
ing design of the inspired writers. Unless we succeed 
in this, we shall be very liable to give a wrong con- 
struction to many of their terms and phrases, and mis- 
apprehend the most important sentiments contained in 
their writings. But by reading them in this manner, 
we may reasonably expect to discover the true mean- 
ing of the Divine oracles, anda striking agreement in 
all their parts. ‘i 

To a judicious reading of the scriptures we should 
add prayer. On opening the sacred volume we ‘should 
gever fail to ejaculate sincere and fervent desires of 
soul to their divine Author, that He would be pleased 
to open our understandings rightly to apprehend the 
meaning: of what we read, and savingly to impress | our 
hearts with its sacred efficacy. Not only should ejac- 
ulatory prayer accompany the reading of the word, 
but social prayer in our families.—Although prayer of 

this description is not expressly enjoined by any scrip- 
tural precept, yet, that it is a most reasonable and useful 
service, and therefore, an obvious duty, will not, ‘it is 
presumed, be questioned by the reflecting and serious 
mind. Yet, in how few of our houses, comparatively, 
is the family altar erected, on which the evening and 
morning sacrifice of prayer and praise, accompanied 
with the reading of the word, is regularly offered! La- 
mentable, alarming consideration! Will not God as 
well pour out his fury upon families neglecting to call 


evel 


SERMON XXV. 299 


upon His name, as upon the impious heathen ? O that 
such. families as restrain prayer might hear and fear, 
and be constrained to cry mightily to God, that they 
perish not. May the happy time—the time of refresh- 
ing soon arrive, when private dwellings, generally,’ 
shall be called, and truly called, houses of prayer. 

It is further to be observed that as the great design 
and end of the scriptures are the glory of God in pro- 
moting faith, ‘holiness, and the everlasting happiness of 

all who duly improve them, it becomes us to read 
“them with desires and affections adapted to these great 
and important purposes. The things contained: in the 
sacred books, were written that we might believe that 
Jesus is the Son of God, and that believing we might | 
have life through his name. They were “written also ior 
our learning, that we through patience and comfort of 
the scriptures might have hope.” But we are very se- 
riously to bear it in mind that these blessed. fruits will 
be secured by no faith or knowledge, which is not con- 
nected with genuine and diffusive charity. Although 
to know the only true God, and Jesus Christ whom He 
hath sent, is eternal life ; and although whosoever believ- 
eth that Jesus is the Son of God shall be saved, yet it 
is to be remembered that this knowledge implies love, 
_and this faith, the keeping of the divine commandments. 

Once more, as we would derive the highest advan- 
take from the scriptures we must read them with a spir- 
tt of humility and submission. Given by the inspiration 
of God, we must receive them as His word, and as con- 
taining His will. Although ‘we find in them things 
hard to be understood, yet we are to receive them with 


500 SERMON XXvV. 


all readiness of mind as unquestionable truths. Al- 
though we find in them, passages beyond the reach of 
our comprehension, we may not, on this account, re- 


ject them, or even question their truth and utility. Nor 


are we to oppose our feeble reason to any doctrines 
contained in the Bible, however mysterious in the serip- 
tural sense of the word. But as the Bible is a revelation, 
we may safely presume that none of its doctrines, and 
especially those, the belief of which is necessary to sal- 
yation, are either mysterious according to the common 
ucceptation of the word, or difficult to be understood. 

I have been thus particular, christian brethren, inmy 
remarks in reference to the oracles of God, not because 
you are ignorant of these things, but to stir up your 
minds by way of remembrance, that knowing them we 
might be excited to do them with greater diligence. Let 
those of us who are set for the defence of the gospel 
make ourselves thoroughly acquainted with the firm 
andl unshaken foundation on which our holy religion 
rests, that we may exhibit it to the view of our hearers 
in its unity and strength. It should be our object not 
only to produce a clear and full conviction in their 
minds of the truth of revelation, but to enable them to 


give a satisfactory reason of their faith, and successful-_ 


ly to defend it. batch 

Let is be our habitual and earnest endeavor to make 
ourselves more thoroughly acquainted with the doc- 
trines, precepts and institutions of our divine and be- 
neficent religion, that we may exhibit them in the fair- 
est and most interesting light, and effectually recom- 
mend them to the love and practice of those who hear us. 


SERMON XXyV. SOL 


Let us give the best evidence to all who take knowl- - 
edge of us, that we are ‘honest in the sacred cause ;” 
that we verily believe those scriptures, which we have 
the honor and the happiness to preach, and that the af- 
fections of our hearts, and the tenor of our lives cor- 
respond with our belief; that we truly magnify our 
office ; that we declare the whole counsel of God, 
keeping nothing back through timid or selfish policy, 
which we believe would be profitable ; that we are ar- 
dently desirous of the best and everlasting interest of 
our hearers, and that, to secure it, we are willing to. 
spend and be spent in their service. Thus let us take 
heed to ourselves and to the doctrine committed to us, 
that our ministry may not be blamed, and that we may 
both save ourselves and those who hear us. 

The observations which have been made in this dis- 
course have a strong claim to the interested attention 
and practical regard of the members of the PLymoutu 
anv NorFrotx Bisie Sociery. 

Associated for the purpose of distributing the ora- 
cles of God among those who are destitute of them, or 

have but a partial supply, it should be our object to 
render this distribution beneficial in the highest degree 
nour power. But need I remind you, that to effect 
this, it is necessary that we exhibit “lucid proof” that 
we sincerely believe in the books of the Old and New 
Testament, as given by the inspiration of God; that 

we hold them in the highest estimation ; that they have 
_ the best and strongest affections of our hearts, and the 
steady command and direction of our lives. We must 
thus exemplify our holy religion, as we would hope to 


302 SERMON XXY. 


insure the best success to our exertions for. the reli- 
gious benefit of others. If the destitute and the needy 
receive from us spiritual food under the impression, 
that it is a feast of fat things to our own souls, and that 
we are anxious they should, in the best sense, be joint 
partakers with us; this circumstance will hardly fail, in 
some, we would hope, in many instances, of produc- 
ing the wished for success. ; 

As the object of our association is pre-eminently 
good, and great, and noble, let our efforts to promote 
it be in some good degree proportionate. Notwith-. 
standing we are in our infancy, yet have we not the 
means of advancing to a state of manhood ? And may 
we not indulge the pleasing hope that we shall, ere long, 
arrive at that mature state 2? Other Societies similar to 
this, small and feeble in the beginning, haye, beyond: 
the most sanguine expectation, increased in numbers, 
Strength and activity. ‘Che interposition of Divine 
Providence to encourage their hearts and strengthen 
their hands, has been very visible, striking, and. almost 
miraculous. The British and Foreign Bible Society, 
although at first inconsiderable, and feeble i in means to 
carry into effect the benevolent object ot its institution, 
has prodigiously increased in numbers, in influence. in 
wealth, in zeal, and in exertion for the extensive distri- 
bution of the Divine oracles. From the last report of 
this Society, it appears that its zeal and exertions, and 
the zeal and exertions of christians in various parts of 
the world are greatly augmenting; and that the benefi- 
cial results of their labors to spread the word of life, fur- 
nish abundant evidence that the work is truly of the 


SERMON XXV. $08 


Lord ; thatit is blessed with His smiles, and accompa- 
nied by His almighty power and efficacious grace in ac- 
complishing His great and merciful designs towards our 
apostate and wretched world. It appears also that an 
increasing disposition among Roman Catholics exists 
to aid in an extensive circulation of this blessed vol- 
ume; and that a desire is manifested to a considerable 
extent by Jews, Mahometans and Pagans to peruse, 
and converse about its sacred truths. ‘The number of 
copies issued the last year, is 89,795 Bibles, and 
104,306 Testaments for domestic distribution, and for 
distribution in Europe, Asia, America, and the West 
India Islands. The number of copies issued by the 
Society in somewhat less than thirteen years, amounts 
to more than Ten Mrtrtons of Bibles and Testa- 
ments. The extent of Auxiliary and Branch Societies 
is great and highly encouraging. Their number is 
about five hundred, independently of Bible Associations. 
The female part of the community in Great Britain, 
are not wanting in zeal and exertion to promote the 
object of the British Bible Society. Auxiliary Socie- 
ties consisting wholly of females have, to a very con- 
siderable extent, been instituted; not less than eleven 
in the city and vicinity of Liverpool. These Societies 
in less than three months from their commencement 
consisted of nearly a thousand members, in which time 
they raised about 1090 pounds, and issued 1338 Bibles 
and ‘Testaments. 
These successful exertions of the religious commu- 
nity in Great Britain to extend the savor of the Re- 
deemer’s name, and the triumphs of his cross, exhibit 


$04 SERMON XXV. 


a great and noble example for imitation to every part 
of Christendom. Nor has it failed to provoke many to 
emulation both in Eurape and our own highly favored 
country. Our national Bible Society has a strong 
claim to our serious and grateful consideration. This 
Society, which at first was like the holy waters in pro- 
phetic vision, a little stream, whose waters reached no 
higher than the ancles, has, like it, in its rapid prog- 
ress become as a deep and majestic river, whose waters 
are risen, waters to swim in, a river not to be passed 
over. ‘The increase of this Society in the number of 
its members, in its respectability, influence and means 
for effectuating its grand design, is perhaps unparalleled 
in the annals of christian zeal, efforts and achievements. 
To the laudable exertions of honorable and pious wo- 
men in different parts of the Union, this Society has been 
greatly indebted for this its rapid and astonishing in- 
crease. Through their munificence a large portion of 
the clergy in the several states have become members 
for life, and the Society’s funds realized a great in- 
crease. As an additional aid to this national Society, 
its Auxiliary and Branch Societies are not to be past 
unnoticed. Their number it is not in my power to 
state with exactness. It is probably, however, not less 
than one hundred and fifty ; and the number of other 
Societies engaged in the great and good work, and act- 
ing independently of the national Society, is, it is be- 
lieved, as great, if not greater. 

These Societies have done much towards supplying 
the poor and the destitute in the United States, gener- 
ally, with the word of life. Nor, to these limits, has 


a 


Se ee 


SERMON XXV. 295 


. 


the distribution of the Bible been restricted. It has ex- 
tended, in some degree, to strangers and foreigners. 
But notwithstanding much has been done in this labor 
of love, much remains yet to be effected. The number 
of families and of larger communities which have as yet ~ 
but a very scanty supply of the sacred oracles, is great ; 

and their desire of a competent supply, is, it is believed, 

generally, as great as their exigency. 

In the view of these things do we not find, my breth- 
ren, abundant occasion for gratulation, and praise to 
the great Author of the scriptures for the visible inter- 
position of His gracious providence in opening a 
door effectual for the spread, and consequent saiutary in- 
fluence of divine light and truth? Do we not realize the 
glow of holy animation in the prospect, that this light 
and truth will ere long have free coursé, and saving: ef- 
ficacy to the ends of the earth? Do we not find such 
urgent appeals to our consciences, and the benevolent 
feelings of our hearts, as will admit of no denial 2? Do 
. wenot discover—do we not feel irresistible motives to 
xyenewed and redoubled exertions to circulate the in- 
spired volume to the utmost extent of our power ? Let 
the distinguished energy and activity of other Societies, 
quicken our too languid zeal, extend our views, and 
impel us to more vigorous efforts. Let the truth and 

unparalleled excellency and beneficent effects of our 

holy religion constrain us to do whatever our hands 

find to do in diffusing its cheering light and saving ben- 

efits. Widely as the oracles of God shall be dispersed 

and effectually recommended to the understandings, the 

hearts, and the practical regard of men, the multifa, 
39 


$06 SERMON XXV. 


rious evils which abound in our wretched world will 
subside ; and whatsoever things are desirable and -excel- 
lent will revive and flourish. ‘The aggregate of human 
happiness will be greatly increased, “The unholy and 
destructive spitit and operation of war will give place to 
the heavenly spirit and fruits of peace. Swords will be 
beaten into plow shares and spears into pruning hooks. 
« Every man will sit under his vine, and under his fig- 
tree ; and none shall make them afraid.” ‘ The wolf 
also shall dwell with the lamb, and the leopard shall lie 
down with the kid, and the calf and the young lion and 
the fatling together, and a little child shall lead them. 
And the sucking child shall play on the hole of the asp, 
and the weaned child. shail put his hand on the cocka- 
trice den. They shall not hurt nor destroy on all God’s 
holy mountain.” 

Unhallowed religious warfare will also cease. Vio- 
lent and acrimonious contentions about opinions, 
names, modes and forms with respect to religion, will 
give place to contentions of far different character. Big- 
otry, superstition, tempestuous zeal, rash judgment, 
an overbearirg spirit, the thunders of the Vatican and 
the tortures of the Inquisition, will be happily superced- 
ed by that heavenly “ wisdom which is first pure, then 
peaceable, gentle, and easy to be entreated, full of mer- 
cy and good fruits, without partiality, and without hy- 
pocrisy ;” which delights in deeds of goodness, mercy 
and beneficence. Ephraim will cease to envy Judah, 
and Judah to vex Ephraim. Jews and Samaritans will 
maintain with each other friendly, pleasant, instructive 
and beneficial intercourse. “Middle walls of partition 


SERMON XXV. 307 


between oe and religionists of different denomi- 
nations will be broken down ; the wood, and hay, and 
stubble of their respective religious theories, which they 
had esteemed as pure gold, will be burnt up, and the 
multiplicity of appellations among the professed ad- 
herents to our holy religion will be merged in that sim- 
ple but dignified and honorable name, curistTrans. 
- Idolatry and infidelity .in all their varied forms, will be 
exterminated ; and but one Supreme God, even the F- 
THER will be acknowledged, as the only Person who 
has a just claim to the highest love and worship of His 
creatures, and one Lord Jesus Christ, as the only Me- 
diator between God and men, and as the only name un- 
der heaven whereby we must be saved. 

Thus regenerated will be our depraved and wretched 
and groaning world when the holy scriptures shall be 
universally dispersed, cordially embraced, and duly re- 
garded. The Paradisaical state will be restored. “‘ The 
tabernacle of God will be with men, and He will dwell 
with them, and they shall be His people, and God Him- 
self will be with them, and be their God, and make all 
things new.” ‘‘ These words are true and faithful.” 
How glorious is the prospect which they present to our 
view ! Can we with an eye of faith behold this animat- 
ing scene with other emotions than those of joy? Can 
“we contemplate upon it without feeling an irresistible im- 
pulse to the most vigorous exertion to prepare the way 
for ushering in this day of the Lord ?—this day of re- 
freshing—of salvation tothe ends of the earth? Let 
us do whatever may be in our power to interest the 


$08 ' SERMON XXV. 


* 
feelings of all within the limits of our influence, in this 


great and glorious work, and to induce them to come 
to the help of the Lord, in building up Zion, Let us 
not be satisfied with the hitherto narrow limits of our 
exertions ; but enlarge the place of our tent, lengthen 
our cords and strengthen our stakes. Let us indulge 
the animated hope, accompanied with corresponding 
exertions, that we shall be instrumental of benefiting, 
and of saving the souls not only of some of our neigh- 
bors, but of bringing out of darkness into marvellous 
light, and from the power of sin unto holiness, many 
who are now perishing for lack of vision. By what 
powerful motives, by what noble examples are we so-. 
licited, urged, impelled to attempt, with all our means 
and energies, this great and God-like achievement? 
Do not the signs of the times promise success to so be- 
nevolent an enterprise? Let us. rouse then to vigorous 
exertion ; and may God in mercy grant canes la- 
bors may not be in vain. . 

This respectable assemblage will suffer the word of 
exhortation. 

As believers in the truth and excellency of our holy 
religion—in its highly beneficial effects on the hearts 
and lives of men, and of its vast importance to the pres- 
ent and future well being of those, who, as yet, are 
strangers to it, permit us, respectfully but with earnest- 
ness, to solicit your awakened and interested attention 
to the things which have been exhibited in this dis- 
course. Let us indulge the confident hope and belief 
that you will readily, and with zeal co-operate with us 


SERMON XXV. $09 


in promoting the great and good object of our associa- 
tion. Encourage our hearts and strengthen our hands. 
We entreat your prayers that our endeavors to promote 
the salvation of our fellow men, by furnishing them 
with the words of eternal life, may be abundantly bles- 
sed and succeeded. We pray you to enroll your names 
as members of our Society. We ask your pecuniary 
aid. What object has so strong, so imperative a claim 
to your liberality? Christian brethren, need I remind 
you, that he who converteth a sinner from the error of 
his way shall save a soul from death, and hide a multi- 
tude of sins? that the wise shall shine as the brightness 
of the firmament, and that they who turn many to right- 
eousness as the stars forever and ever? Need I re- 
mind you that you may secure this recompense of 
reward by contributing of your abundance, with a be- 
nevolent and cheerful heart to the necessities of the 
morally indigent ? Need I remind you that your world- 
ly substance is the Lord’s, and only committed to you 
as His stewards? Let it then be devoted, and not with 
a sparing hand, to the promotion of His great and in- 
finitely benevolent design—the deliverance of wretched 
men from “the bondage of corruption into the glorious: 


. liberty of the children of God; and the gathering to- 


gether in one all things in Christ, both which are in 
heaven, and which are on earth, even in him.” Let 
not a suspicion enter your minds that what you devote 
to this purpose, willingly, as to the Lord, will in any 
way operate to your disadvantage even in a worldly 
view. Deeds of charity have, “the promise as well of 


_ 


& tt 

310 - SERMON XXV. 

the life that now is, as of that which is come.” 
‘“‘ There is that scattereth and yet increaseth; and there 
is that withholdeth more than is meet; but it tendeth 
to poverty. The liberal soul shall be made fat; and 
he that watereth, shall be watered also himself.” Let 
these considerations duly impress our minds, affect our 
hearts and influence our conduct. And may the bless- 
ing of those who are ready to perish come upon us. 


Date Due 


FEB 1759 


Library Bureau Cat. no, 1i3/ 


Sch.R, 202 84852 no. 205-258 


analQS 


OL OF RELIGION 


Svc0O 


vu 


